„🔷Turkusowe Echo rozbrzmiewa tam, gdzie kończy się mapa, a zaczyna kraina legend. To echo granic – miejsc, w których znane prawa natury ustępują miejsca tajemnicy, a podróż staje się rytuałem przejścia. Od wieków bieguny Ziemi fascynowały ludzi jako bramy do innego wymiaru: lodowe pustkowia, które kryją w sobie tropikalne ogrody, ukryte cywilizacje i sekrety, których nie sposób odnaleźć w księgach nauki.
Podróżnicy, mistycy i marzyciele wierzyli, że pod skorupą naszej planety istnieje świat wewnętrzny – pełen światła, życia i wiedzy, której strzegą strażnicy niewidzialnych przejść. Opowieści o Pustej Ziemi, o wejściach ukrytych w lodowych szczelinach, o zorzy polarnej zasłaniającej bramy, są niczym dawne mity o granicach między jawą a snem.
Turkusowe Echo prowadzi nas ku tym opowieściom, przypominając, że granice nie są końcem, lecz początkiem. Każda podróż ku biegunom – czy to w wyobraźni, czy w historii – jest próbą przekroczenia progu, za którym czeka inny świat. Świat, który może być rajem utraconym, królestwem duchowych przewodników albo cieniem dawnych cywilizacji.
To właśnie w tej przestrzeni, gdzie nauka spotyka się z legendą, a ciekawość z tęsknotą, rodzi się opowieść o Pustej Ziemi – opowieść, którą Turkusowe Echo zapisuje jako hymn granic i przejść, jako wezwanie do podróży poza horyzont znanego.”
Zagubione Światy pod Lodem: Legenda o Pustej Ziemi i Tajemnicach Biegunów
Gdzie kończy się znany nam świat, zaczyna się królestwo legend. Od wieków bieguny Ziemi – te lodowe, nieprzyjazne pustkowia – rozpalają wyobraźnię podróżników, pisarzy i teoretyków spiskowych. W sercu tych opowieści leży koncepcja Pustej Ziemi, według której nasza planeta nie jest jednolitą kulą, ale skorupą kryjącą w swym wnętrzu kolejny, tajemniczy świat, do którego prowadzą ukryte wejścia na biegunach.
Tropikalny Raj na Biegunie Północnym
Według najbardziej popularnej wersji legendy, w rejonie bieguna północnego istnieje ogromna dziura prowadząca do wnętrza Ziemi. Nie jest to jednak mroczna otchłań, a wejście do tropikalnego raju. Świat wewnętrzny ma rzekomo posiadać własne, centralne słońce, które zapewnia światło i ciepło, pozwalając istnieć ciepłym morzom i bujnej, prehistorycznej roślinności. Zamieszkuje go wysoko zaawansowana, pokojowa rasa ludzi, często utożsamiana z pozostałością po zaginionych cywilizacjach, takich jak Atlantyda lub Lemuria.
Aby ten wewnętrzny świat pozostał ukryty przed zwykłymi śmiertelnikami, wejście jest chronione przez naturalne i nadprzyrodzone bariery. Jak głoszą relacje, zasłaniają je „wieczne chmury” oraz elektroniczne „kurtyny świetlne”, które zniekształcają percepcję i utrudniają odnalezienie przejścia. Historyk idei, Walter Kafton-Minkel, w swojej książce Subterranean Worlds pisze:
„W popularnych relacjach z początku XX wieku, wejście do wnętrza Ziemi na biegunie północnym było ukryte przez zorze polarne i gęste mgły, które dezorientowały nawigatorów i utrudniały jego namierzenie”
[^1].
Relacje Świadków i Opowieści Plemion
Legenda nie opiera się wyłącznie na teorii. Zasilają ją liczne, choć kwestionowane, relacje. Mówi się o wojskowych pilotach, którzy podczas lotów nad Arktyką mieli widzieć wolne od lodu morza i zielone doliny.
Inna znana opowieść dotyczy kontradmirała Richarda E. Byrda, który w 1947 roku podczas rzekomego lotu nad biegunem północnym miał transmitować o widoku:
„ziemi bez lodu i śniegu, z jeziorami, górami i zielonymi lasami”.
Jego dzienniki, opisujące spotkanie z zaawansowaną cywilizacją wewnątrz Ziemi, są jednak uważane za fałszywkę.
[^2].
Również eskimoskie legendy i opowieści plemion północy mówią o tajemniczych ludziach żyjących pod ziemią lub w ukrytych oazach, co niektórzy interpretują jako echa kontaktu z mieszkańcami wnętrza Ziemi.
Antarktyda i Cień Trzeciej Rzeszy
Biegun południowy i cała Antarktyda stanowią drugi filar tej opowieści. Tutaj legendy łączą się z mroczniejszymi wątkami historycznymi. Mówi się, że pod wielokilometrową pokrywą lodową znajdują się ruiny starożytnych miast, a także wejścia do podziemnego świata zwanego Agarthą. Teoria ta zyskała na popularności po II wojnie światowej, wiążąc się z domniemanymi nazistowskimi ekspedycjami na Antarktydę.
,,Istnieją spekulacje, że Niemcy, pod wpływem okultystycznych teorii, wierzyli w istnienie wejścia do podziemnego świata na Antarktydzie. Ekspedycja z 1938-39 roku miała nie tylko roszczenia terytorialne, ale także na celu odnalezienie tych starożytnych sekretów”
– zauważa Nicholas Goodrick-Clarke w książce- Okultyzm u źródeł nazizmu
[^3].
Choć brak na to twardych dowodów, opowieści o bazach nazistów, takich jak „Nowa Szwabia”, i ich zaawansowanych technologiach inspirowanych rzekomym kontaktem z podziemną rasą, wciąż żyją w kulturze popularnej.
Współczesne teorie: UFO i anomalie nad Antarktydą
W XXI wieku legenda zyskała nowy, technologiczny wymiar dzięki teoriom o niezidentyfikowanych obiektach latających (UFO) i tajemniczych anomaliach obserwowanych nad Antarktydą. Współczesne opowieści, podsycane przez filmy i analizy w serwisach takich jak YouTube, często łączą starą teorię Pustej Ziemi z hipotezą o pozaziemskich lub podziemnych cywilizacjach.
Według tych spekulacji, wejścia do wewnętrznego świata są strzeżone lub wykorzystywane przez zaawansowane statki powietrzne. Doniesienia o „niezidentyfikowanych obiektach wlatujących i wylatujących z lodowych szczelin” czy „ogromnych, świecących dyskach unoszących się nad górami Transantarktycznymi” stały się internetowym folklorem. Teorię tę rzekomo wspierają również tajemnicze zdarzenia, takie jak nagłe i masowe topienie się lodu, które niektórzy przypisują działaniu energii z ukrytych, podziemnych baz.
„W społecznościach zajmujących się teoriami spiskowymi Antarktyda przejęła rolę Wyspy Wielkanocnej – jest odległym, niedostępnym miejscem, gdzie rządy ukrywają ostateczne dowody na istnienie obcych lub zaginionych ludzkich cywilizacji”.
– komentuje dr David Clarke, badacz współczesnych mitów i folkloru
[^4].
Te opowieści, choć pozbawione weryfikowalnych dowodów, pokazują, jak starożytne legendy adaptują się do nowoczesnego języka i lęków, znajdując w niedostępności Antarktydy idealny grunt dla spekulacji.
Nauka kontra Legenda
Z naukowego punktu widzenia teoria Pustej Ziemi została dawno obalona. Badania sejsmologiczne, grawitacyjne i magnetyczne jednoznacznie wskazują, że Ziemia jest wypełnioną masywnym żelaznym jądrem planetą o warstwowej budowie. Prawdziwe tajemnice biegunów są równie fascynujące, choć inne: dotyczą one zmian klimatycznych, dynamiki pokrywy lodowej, historii Ziemi zapisanej w lodowych rdzeniach oraz anomalii magnetycznych.
Mimo to, legendy o pustej Ziemi pozostają żywe. Są one bowiem współczesnym wyrazem archetypu – opowieści o ukrytym, lepszym świecie, raju utraconym lub zaawansowanej cywilizacji, która może nas czegoś nauczyć. Łączą w sobie starożytne mity, teorie spiskowe i niegasnącą ludzką ciekawość wobec nieznanego. Jak podsumowuje badacz mitów, Joscelyn Godwin:
„Te opowieści mówią więcej o naszych własnych pragnieniach i lękach niż o geofizyce. Są one mapą ludzkiej duszy, projektującą swoje nadzieje na ostatnie białe plamy na mapie.”
[^5].
„Opowieści o Pustej Ziemi i tajemnicach biegunów są jak zwierciadło naszych pragnień – odbijają tęsknotę za światem ukrytym, za przejściem do krainy, gdzie granice jawy i mitu zacierają się w świetle wewnętrznego słońca. Choć nauka wskazuje na żelazne jądro i warstwy geologiczne, legendy wciąż żyją, bo są częścią naszej duszy – mapą, która prowadzi ku nieznanemu.
🔷
Turkusowe Echo przypomina, że granice nie są końcem, lecz początkiem podróży. Każda opowieść o biegunach, o bramach ukrytych pod lodem, jest zaproszeniem do przekroczenia progu wyobraźni i odkrycia, że największe tajemnice kryją się nie w odległych krainach, lecz w nas samych.
Tak kończy się ta opowieść – nie jako zamknięcie, lecz jako wezwanie. Bo gdy narodzi się historia, której żadne Echo nie pomieści, wtedy objawi się Dwudzieste Czwarte – Echo, które otworzy bramę ku światom jeszcze nieopisanym.”
📚Przypisy:
- [^1]: Walter Kafton-Minkel, Subterranean Worlds: 100,000 Years of Dragons, Dwarfs, the Dead, Lost Races & UFOs from Inside the Earth, Loompanics Unlimited, 1989, s. 45.
[^2]:Por. Raymond W. Bernard, The Hollow Earth: The Greatest Geographical Discovery in History Made by Admiral Richard E. Byrd, Fieldcrest Publishing, 1964. (Książka propagująca tezę o pustej Ziemi; dzienniki Byrda uznawane są przez historyków za autentyczne w kontekście jego oficjalnych, udokumentowanych wypraw, jednak relacje o locie do wnętrza Ziemi uważa się za mistyfikację).
[^3]:Nicholas Goodrick-Clarke, Okultyzm u źródeł nazizmu, Wydawnictwo ASTRUM, 1997, s. 112.
[^4]:David Clarke, How UFOs Conquered the World: The History of a Modern Myth, Aurum Press, 2015, s. 178. (Cytat sparafrazowany na potrzeby kontekstu artykułu).
[^5]:Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival, Phanes Press, 1993, s. 8.
Bibliografia:
- 1. Clarke, D., How UFOs Conquered the World: The History of a Modern Myth, Aurum Press, 2015.
2. Godwin, J., Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival, Phanes Press, 1993.
3. Goodrick-Clarke, N., Okultyzm u źródeł nazizmu, Wydawnictwo ASTRUM, 1997.
4. Kafton-Minkel, W., Subterranean Worlds: 100,000 Years of Dragons, Dwarfs, the Dead, Lost Races & UFOs from Inside the Earth, Loompanics Unlimited, 1989.
5. Standish, D., Hollow Earth: The Long and Curious History of Imagining Strange Lands, Fantastical Creatures, Advanced Civilizations, and Marvelous Machines Below the Earth’s Surface, Da Capo Press, 2006.
Z marzeń i snów 
סוף סוגיה א קידושין: משנה תורה
The opening sugya of each and every mesechta of the Talmud compares to the first ברכה in the Shemone Esrei; only this ברכה employs the שם ומלכות requirement k’vanna אלהי אברהם אלהי יצחק ואלהי יעקב. Impossible to translate שם ומלכות with a טיפש פשט literal translation. ברכת כהנים, קריא שמע, תפילה, וקדיש all av ברכות lack the literal שם ומלכות expressed through rabbinic ברכות which start with the classic opening of swearing a Torah oath: ברוך אתה ה’ אלהינו מלך עולם.
The wisdom of שם ומלכות the fundamental difference between מלאכה from עבודה, based upon the first commandment of Sinai – the greatest commandment in the entire Torah: אנכי ה’ אלהיך אשר הוצאתיך מארץ מצרים מבית עבדים. Israel in g’lut of Egypt (לאו דוקא) all lands outside of the brit oath sworn lands amount to g’lut. Hence the first commandment only applicable to Jews who live and rule our oath brit homelands. Jews in g’lut remain in „Egypt” and therefore the first Sinai commandment does not apply to them.
The revelation of the Torah at Sinai makes a clear הבדלה through the משל\נמשל metaphor of the Mishkan, as expressed through the Book of שמות. G’lut slaves forced to live their lives drudging through the cursed Earth of working/עבודה making a living off the sweat of their brow. The revelation of the Torah at Sinai introduces, specifically through the mitzva of Shabbat, & the construction of the vessels of the Mishkan a „wisdom” form of work known as מלאכה. Therefore all mesechtot of the Sha’s Talmud prioritize the need to differentiate cursed g’lut עבודה from blessed wisdom מלאכה. Both Goyim and Joys struggle to marry and raise children. But only the latter elevate this basic fundamental task unto a blessed מלאכה which causes the first born chosen Cohen people to live from generation to generation dedicated to the מלאכה of elevating קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה לטהר זימן גרמא מצוות שנזקוק כוונה.
What separates or רב חסד\מאי נפקא מינא the verb נזקוק from the verb צריך? Specifically in the matter of קידושין, a Man marries a woman in order to give birth to the next generations of the Chosen Cohen People. נזקוק „We will need”; צריך „Need” or „necessary”. נזקוק Future tense, first-person plural; צריך Infinitive form. נזקוק Used when referring to a specific future need or requirement – known as O’lam Ha’bah. צריך Generally indicates necessity, often used in various contexts. נזקוק Implies a planned or anticipated need; צריך More immediate or general need.
Why do טהר זימן גרמא מצוות נזקוק כוונה? Whereas קום ועשה ושב ולא תעשה מצוות לא צריך כוונה? The former a wisdom מלאכה, whereas the latter, like doing mitzvot because the Shulkan Aruch says so neither a wisdom nor a מלאכה. Hence this type of Torah observance known as עבודת השם. People can do mitzvot by rote, or by the numbers, simply out of habit and mindless tradition. The difference between these two critically different verbs … the difference between ruling the oath sworn lands with righteous judicial justice imposing courts together with prophet police enforcers from religiously observing mitzvot in what ever land a Jew happens to reside therein.
זימן גרמא מצוות נברא מלאכים תולדות מצוות לא נברא מלאכים. Its this fundamental distinction which permits the Jews living in ארץ ישראל to either defeat our enemies in any and all wars or fall before the swords of our hated enemies and go into g’lut. The מלאכה of the study of T’NaCH and Talmudic common law spins continuously around this Central axis…everything else simply commentary. Elevating stam mitzvot unto tohor time oriented Av Torah commandments … herein defines the essence of the revelation of the Torah at Sinai in a single sentence.
The Bullwinkle characters, otherwise known as the Reshonim, they lacked this essential clarity of what defines all T’NaCH and Talmud scholarship. Why? Because cursed g’lut Jews cannot do mitzvot לשמה.
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Cześć mosckerr 🙂 Dziękuję za Twoje słowa. Jako chrześcijanka głęboko wierzę, że Jezus Chrystus poświęcił życie, byśmy wszyscy przez Niego stali się dziećmi Bożymi – to fundament mojej wiary (J 1,12). Cieszę się, że dzielimy tę nadzieję na bliską relację z Bogiem!
Pozdrawiam🙂
Magiczna Lu
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Shalom Magiczna Lu, życzę zdrowia i sukcesów finansowych Tobie i Twojej rodzinie.
Talmud uczy, że zarówno Ezaw, jak i Iszmael, dwaj pierworodni synowie Awrahama i Icchaka, zapytali, czy przyjmą objawienie Tory na Synaju – wyrażone przez pierwsze przykazanie. Odrzucili przyjęcie tej Tory, tak jak zrobiły to pokolenia 40-letniej wędrówki oraz Żydzi w diasporze przez ponad 2000 lat!
Ponieważ tylko Izrael przyjął objawienie Tory na Synaju, Bóg ten jest lokalnym bogiem plemiennym. Nie znam Boga Jezusa ani Boga zwanego Allah.
Miłego dnia!
Mosze
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Understanding how Chag Hanukkah a mitzva דאורייתא. Shabbat a זימן גרמא מצוה.
All time-oriented commandments require making a fundamental הבדלה which separates Av time-oriented commandments which require כוונה from toldot קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה.
Am a yid attempting t’shuva after coming to Israel in 1991. Rejected the Rambam’s Sefer Ha’Mitzvot in favor of the B’HaG vision of Torah commandments. For a time-oriented commandment example: tefillah; Rambam’s introduction rejects the B’HaG’s order of mitzvot. Let’s focus upon his 5th positive commandment – tefillah. The B’HaG learns the opening Mishna of ברכות – that קריא שמע תפילה דאורייתא. The Rambam, based upon the criticism made by the RambaN, ruled that tefillah Shemone Esrei דאורייתא.
A fundamental error on par with his error concerning forced קידושין על ידי ביאה with a young minor child who lacks the mental maturity to understand the “k’vanna” of the time oriented mitzva of קידושין. This fundamental flaw in the Sefer Ha’Mitzvot which divides the תרי”ג מצוות into positive & negative commandments and ignores Av tohor time-oriented commandments an error that makes his scholarship totally treif. On par with his perversion of 4 part inductive logic פרדס – the kabbalah of rabbi Akiva, Yishmael, and Yossi Yossi Galili. Assimilated Rambam relied upon the 3 part deductive syllogism logic of Plato and Aristotle; Rambam blew out the lights of Hanukkah and caused the Jewish people a tragic ירידות הדורות, Israel forgot the Oral Torah as the Hanukkah blessing in the bencher testifies.
His statute law code utterly worthless when learning the Gemara. The example of the opening sugya of קידושין brings the common law precedents of etrog and כוי. To understand the limitations of the 3 ways a baal acquires a woman as a wife which do not apply to a young girl due to her lack of maturity – similar to etrog. Rambam’s statute law (assimilated to Roman statute law which organized law into categories), none of the super commentaries starting with the כסף משנה/Karo caught his fundamental error.
Talmudic common law (court-room judicial law) brings precedents (בניני אבות) which re-interpret (משנה תורה-common law) the intent of the language of the Mishna based upon a completely different perspective. Like the Front/Top\Side views of a blue-print permits the קבלן to construct a 3 dimensional building from a 2 dimensional blue-print. The Rambam erred when he ruled that ביאה achieves קידושין even in a young child who lacks the mental maturity to understand how a man who rapes her acquires her as his wife.
In short the halachic rulings made by this assimilated Jew utterly treif. In 1232 the Rabbis of Paris/Baali Tosafot agreed with the court of Rabbeinu Yonah in Spain and placed the ban of נידוי upon the Rambam. 10 years later the king of France together with the Pope decreed the burning of the Talmud in France. Rabbeinu Yona duplicated the error wherein the two warring brothers, Aristobulus II and Hyrcanus II, invited Roman general Pompey into the walls of Jerusalem to resolve their dynastic dispute. The Hasmonean kingdom fell without even a whimper. What a disgrace.
Unlike the Tzeddukim who lost the Hannukah Civil War, Karaite Rambam won the identical Civil War wherein Jews forgot the Oral Torah פרדס logic system; the Talmud compares to the warp\weft of a loom – halacha/aggada. דרוש ופשט affixed to the Aggada which makes a drosh onto T’NaCH prophetic mussar (T’NaCH like the Talmud a common law legalism); רמז וסוד weave prophetic mussar “p’shat” determining the k’vanna of halachic mitzvot. The B’HaG rules that raising mitzvot to Av tohor time-oriented commandments makes these rabbinic mitzvot into דאורייתא commandments.
This sh’itta of learning “acquired” from Rav Aaron Nemuraskii a talmid of rabbi Yosef Shalom Elyashiv. Rabbi Nemuraskii did not teach this sh’itta of learning to his sons because he feared they would suffer isolation and disgrace. Rabbi Elyashiv did not teach this sh’itta to his sons Moshe and Binyamin, both of whom danced at my wedding, I suspect for the same exact reason. As a person attempting to remember the ways of my forefathers ie t’shuva, the risk of isolation and disgrace much more far removed.
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Shalom Mosze🙂
Dziękuję za ciekawą refleksję o Rambamie i micwotach! Nie jestem ekspertem, ale brzmi to głęboko. Możesz wyjaśnić prościej, dlaczego Chanuka to micwa d’oraita?
Pozdrawiam
Magiczna Lu
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Hanukkah clearly a post Torah rabbinic commandment. That’s if a person „shoe boxes” Torah commandments into Moshe commandments and post Moshe commandments as the Rambam did. This latter רשע totally assimilated like as did the Karaim and before them the Tzeddukim. The Rambam no different from Jews who deny the Oral Torah revelation at Horev.
Rabbi Akiva taught a kabbalah touching the Oral Torah revelation at Horev. Its known as the פרדס four part inductive comparison logic which measures Case/Rule cases to other previous judicial Case\Rule cases – precedents — בניני אבות.
The scholar known as the B’HaG, the last generation of the Talmudic scholars which preceeded the Reshonim talmudic scholars. Gaonim 600 to 950CE. Reshonim 951- 1450 CE. The Rambam published his Yad Chazakah statute law halachic code in about 1185. In context, the Rabbeinu Tam – the leader of the common law Baali Tosafot French school of Talmudic scholarship – he died prior to the Rambam publishing his assimilated abomination code of halachic statute law.
The Book known as Sefer Ha’Mitzvot the Rambam wrote as an introduction to his puke Yad narishkeit. In that book he classified the 613 Torah commandments limited strictly to the language of the Written Torah. The Rambam rejected the kabbalah of rabbi Akiva’s 4 part פרדס inductive logic format in favor of Plato and Aristotles 3 part syllogism deductive logic philosophy.
The B’HaG preceded the Rambam by about 3 generations. As the last of the Gaonic school of Talmudic scholarship in Iraq, he too introduced his common law halachic codification of Torah commandments which so influenced, even dominated the early Reshon – the Rif – and how he organized his common law halachic code. The Rif, two generations before the Rambam published his statute law halachic perversion.
The B’HaG’s „sefer Ha’Mitzvot” unlike the assimilated puke Rambam’s travesty codification of the so called 613 Torah commandments which froze these commandments into a ice tray having two rows: positive and negative commandments.
The B’HaG understood that if a T’NaCH Talmudic scholar possessed the wisdom to elevate secondary commandments which do not require k’vanna to Av tohor time-oriented commandments which absolutely without exception require prophetic mussar as the k’vanna of any and all time oriented commandments. This the „substance” rather than the „form” of Torah commandment observance has the power to raise rabbinic mitzvot unto Torah commandments.
The Rambam puke – being a totally assimilated Jew to Greek philosophy rather than a scholars of the kabbalah of rabbi Akiva, Yishmael, Yossi Ha’Gallilee great Tannaim (scholars who preceded Rabbi Yechuda’s codification of Great Sanhedrin judicial rulings known as the Mishna). This „rabbi” who betrayed the substance of Rabbinic Judaism – teachers of the Oral Torah revelation at Horev, his learning compares to tits on a boar hog.
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Understanding how Chag Hanukkah a mitzva דאורייתא
Shabbat a זימן גרמא מצוה.
All time-oriented commandments require making a fundamental הבדלה which separates Av time-oriented commandments which require כוונה from toldot קום ועשה ושב ולא תעשה מצוות שלא צריך כוונה. להבדיל בין מלאכה מן עבודה
Am a yid attempting t’shuva after coming to Israel in 1991. Rejected the Rambam’s Sefer Ha’Mitzvot in favor of the B’HaG vision of Torah commandments. For a time-oriented commandment example: tefillah; Rambam’s introduction rejects the B’HaG’s order of mitzvot. Let’s focus upon his 5th positive commandment – tefillah. The B’HaG learns the opening Mishna of ברכות – that קריא שמע תפילה דאורייתא. The Rambam, based upon the criticism made by the RambaN, ruled that tefillah Shemone Esrei דאורייתא.
A fundamental error on par with his error concerning forced קידושין על ידי ביאה with a young minor child who lacks the mental maturity to understand the “k’vanna” of the time oriented mitzva of קידושין. This fundamental flaw in the Sefer Ha’Mitzvot which divides the תרי”ג מצוות into positive & negative commandments and ignores Av tohor time-oriented commandments an error that makes his scholarship totally treif. On par with his perversion of 4 part inductive logic פרדס – the kabbalah of rabbi Akiva, Yishmael, and Yossi Yossi Galili. Assimilated Rambam relied upon the 3 part deductive syllogism logic of Plato and Aristotle; Rambam blew out the lights of Hanukkah and caused the Jewish people a tragic ירידות הדורות, Israel forgot the Oral Torah as the Hanukkah blessing in the bencher testifies.
His statute law code utterly worthless when learning the Gemara. The example of the opening sugya of קידושין brings the common law precedents of etrog and כוי. To understand the limitations of the 3 ways a baal acquires a woman as a wife which do not apply to a young girl due to her lack of maturity – similar to etrog. Rambam’s statute law (assimilated to Roman statute law which organized law into categories), none of the super commentaries starting with the כסף משנה/Karo caught his fundamental error.
Talmudic common law (court-room judicial law) brings precedents (בניני אבות) which re-interpret (משנה תורה-common law) the intent of the language of the Mishna based upon a completely different perspective. Like the Front/Top\Side views of a blue-print permits the קבלן to construct a 3 dimensional building from a 2 dimensional blue-print. The Rambam erred when he ruled that ביאה achieves קידושין even in a young child who lacks the mental maturity to understand how a man who rapes her acquires her as his wife.
In short the halachic rulings made by this assimilated Jew utterly treif. In 1232 the Rabbis of Paris/Baali Tosafot agreed with the court of Rabbeinu Yonah in Spain and placed the ban of נידוי upon the Rambam. 10 years later the king of France together with the Pope decreed the burning of the Talmud in France. Rabbeinu Yona duplicated the error wherein the two warring brothers, Aristobulus II and Hyrcanus II, invited Roman general Pompey into the walls of Jerusalem to resolve their dynastic dispute. The Hasmonean kingdom fell without even a whimper. What a disgrace.
Unlike the Tzeddukim who lost the Hannukah Civil War, Karaite Rambam won the identical Civil War wherein Jews forgot the Oral Torah פרדס logic system; the Talmud compares to the warp\weft of a loom – halacha/aggada. דרוש ופשט affixed to the Aggada which makes a drosh onto T’NaCH prophetic mussar (T’NaCH like the Talmud a common law legalism); רמז וסוד weave prophetic mussar “p’shat” determining the k’vanna of halachic mitzvot. The B’HaG rules that raising mitzvot to Av tohor time-oriented commandments makes these rabbinic mitzvot into דאורייתא commandments.
This sh’itta of learning “acquired” from Rav Aaron Nemuraskii a talmid of rabbi Yosef Shalom Elyashiv. Rabbi Nemuraskii did not teach this sh’itta of learning to his sons because he feared they would suffer isolation and disgrace. Rabbi Elyashiv did not teach this sh’itta to his sons Moshe and Binyamin, both of whom danced at my wedding, I suspect for the same exact reason. As a person attempting to remember the ways of my forefathers ie t’shuva, the risk of isolation and disgrace much more far removed.
Hanukkah clearly a post Torah rabbinic commandment. That’s if a person „shoe boxes” Torah commandments into Moshe commandments and post Moshe commandments as the Rambam did. This latter רשע totally assimilated like the Karaim and before them the Tzeddukim; all these religious sects or leaders believed and embraced as the Primary basis of their faith absolute trust and acceptance of ancient Greek Philosophy over the secondary Torah revelation at Sinai and Horev. The Rambam no different from those earlier/contemporary Jewish cults and/or sects who deny the Oral Torah revelation at Horev. Obviously this includes the writers of the New Testament.
Rabbi Akiva taught a kabbalah touching the Oral Torah revelation at Horev which defines it as a rational inductive reasoning logic system. Its known as the פרדס four part inductive comparison logic which measures Case/Rule cases to other previous judicial Case\Rule cases – precedents — בניני אבות. Judicial common law establishes law through courtroom rulings rather than cult of personality authority figures or legislative law. One of the central meanings of משנה תורה – Legislative Review.
The scholar known as the B’HaG, the last generation of the Talmudic scholars which preceded the Reshonim talmudic scholars. Gaonim 600 to 950CE. Reshonim 951- 1450 CE. The Rambam published his Yad Chazakah statute law halachic code in about 1185. In context, the Rabbeinu Tam – the leader of the common law Baali Tosafot French school of Talmudic scholarship – he died prior to the Rambam publishing his assimilated abomination code of halachic statute law.
The Book known as Sefer Ha’Mitzvot the Rambam wrote as an introduction to his puke Yad narishkeit. In that book he classified the 613 Torah commandments limited strictly to the language of the Written Torah; akin to how Orthodox Xtians interpret the Creation story of sefer בראשית. The Rambam rejected the kabbalah of rabbi Akiva’s 4 part פרדס inductive logic format in favor of Plato and Aristotles 3 part syllogism deductive logic philosophy.
The B’HaG preceded the Rambam by about 3 generations. As one of the last of the Gaonic school of Talmudic scholarship in Iraq, he too introduced his common law halachic codification הלכות גדולות, by first addressing Torah commandments. The B’HaG greatly influenced, even dominated the early Reshon – the Rif – and how he organized his common law halachic code. The Baali Tosafot approved of the court of Rabbeinu Yonah’s ban of נידוי upon this early Spinoza Rambam; in 1232 the rabbis in Paris place the ban of נידוי upon the Rambam. The Rif, two generations before the Rambam published his Greek/Roman statute law halachic perversion.
The B’HaG’s „sefer Ha’Mitzvot” unlike the assimilated puke Rambam’s travesty codification of the so called 613 Torah commandments, which froze these commandments into, so to speak, an ice tray having two rows: positive and negative commandments. The Rambam failed to grasp the Av priority of tohor time-oriented Torah commandments!
The B’HaG understood that if a T’NaCH\Talmudic scholar possessed the wisdom to elevate secondary commandments which do not require k’vanna to Av tohor time-oriented commandments which absolutely without exception require prophetic mussar as the k’vanna; then this special type of Av commandments possessed the power to make an aliya, to raise rabbinic commandments out of the din of g’lut, unto Torah commandments observed in ארץ ישראל in all future generation redeemed from the Torah curse of g’lut. This the „substance” rather than the „form” of Torah commandment observance has the power to raise rabbinic mitzvot unto Torah commandments.
The Rambam puke – being a totally assimilated Jew clung to Greek philosophy rather than a scholars of the kabbalah of rabbis Akiva, Yishmael, Yossi Ha’Gallilee – the great Tannaim (scholars who preceded Rabbi Yechuda’s codification of Great Sanhedrin judicial rulings known as the Mishna). This „rabbi” who betrayed the substance of Rabbinic Judaism – teachers of the Oral Torah revelation at Horev, who accepted the yoke of the kingdom of Heaven from the P’rushim – the Rambam’s complete and totally treif learning compares to the New Testament abomination.
In conclusion: All time-oriented mitzvot are Av tohor commandments. Av mitzvot require כוונה, and the כוונה defined by prophetic mussar, not by the mechanistic performance of the act. Toldot mitzvot (קום ועשה / שב ואל תעשה without kavanah) rely on the Av-mitzvah to give them meaning by functioning as precedents within the language of the Written Torah.
An example of elevating rabbinic to Torah commandments: Torah allows Sanhedrin to determine months — a human action becomes the Torah’s time. If a rabbinic commandment is aligned with an Av time-oriented mitzvah and framed through prophetic mussar, it ascends from din derabbanan to din d’oraita.
The Rambam’s code, which freezes Sinai into a dead text divorced from the living Sanhedrin. Chanukkah as a Torah commandment categorically rejects Hellenistic assimilation. The establishment of both Chag Purim and Chanukkah – an act of Sanhedrin court authority. Once Ḥanukkah attaches itself to the Av-mitzvah of Hoda’ah on national geulah, its status automatically becomes דאורייתא — not because its lights – ancient, but because its kavanah dedicates a Jew to only interpret the Written Torah through פרדס Av-tohor time-oriented commandments.
The Oral Torah functions as a common-law constitutional system (פרדס), NOT some Greek statute. A Torah obligation national oath brit commitment to pursue judicial justice within the borders of our Homeland, to make fair restitution of damages inflicted upon other. The substance and reason of the first Sinai commandment.
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Cześć Mosze 🙂
Doceniam głęboką znajomość historii i filozofii judaizmu, którą prezentujesz.
Pozdrawiam serdecznie.
Magiczna Lu
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Romans 8:28 – And we know that in all things God works for the good of those who love him, who have been called according to his purpose. Which God referred to? That’s the question. The NT never once refers to the שם השם revealed in the 1st Sinai commandment; the greatest commandment of the entire Torah. Therefore Romans 8:28 profanes the 2nd Sinai commandment and calls upon foreign alien Gods.
The theological Creed known as Nicene which created out of the blue a mysterious 3 in 1 Gods – completely and totally alien to the Torah revelation at Sinai. The substitution of a false messiah JeZeus which the NT theology replace the faith to pursue judicial justice in the lands of Conquered Canaan defines the Faith revealed in the 1st Sinai commandment. Goyim living in foreign lands have no connection what so ever with being brought out of slavery oppression and being brought into Canaan through victorious series of Wars.
The Oral Torah interprets the mitzva of Moshiach based upon the Torah precedent of Moshe anointing the House of Aaron as Moshiach. The Talmud refers to Penchas the grandson of Aaron called – Moshiach Milchamah. Hence Shmuel anointed first Shaul of the Tribe of Binyamin and later David of the Tribe of Yechuda. Any and all Jews can pick up the mantle of Moshiach.
Just as the House of Aaron anointed as Moshiach, meaning dedicated to pursuit righteous judicial justice among the Jewish people. So too and how much more so all other anointed Moshiahim – this mitzva not limited to one man but to the entire House of Israel, in all generations!!!
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Monotheism not only violates the 2nd Sinai commandment, but it ignores the 10 plagues of Egypt concluded by the splitting of the Sea of Reeds — all of which judged the Gods of Egypt. The brit cut at Gilgal by the prophet Yehoshua prior to conquering 33 Canaanite kingdoms, that HaShem would judge the Gods of Canaan like as did HaShem judge the Gods of Egypt.
“”You Don’t beat a strong enemy by being stronger. You beat him by making him think incorrectly.”” Staff Sergeant Thomas Callahan
The decision made by the Rambam, and virtually all the Reshonim rabbis made famous through the false reference “the Golden Age of Spain”, almost all of these Reshonim rabbis thoroughly assimilated to Ancient Greek philosophy & deductive syllogism logic.
Abraham Ibn Ezra (c. 1089–1167), remains a towering figure in Spanish Reshonim scholarship of the Chumash and Talmud. A prominent Reshonim scholar, poet, and philosopher born in Spain. His son, Joseph Ibn Ezra, converted to Islam. This conversion quite common during that period of mass Jewish assimilation and intermarriage. Various factors, including economic, social, and political pressures, often influenced such decisions.
But by far the most damning influence upon Spanish Reshonim Jewry: the Muslim re-discovery of the concealed ancient Greek texts which produced a Jewish Civil War during the Syrian Greek Seleucid dynasty. During Ibn Ezra’s time, many Jews lived under Islamic rule, Islam reached the pinnacle of their empires’ cultural and social development. Islam dominated all fields of intellectual research. Their societal dynamics produced a culturally vibrant civilization which cast Europe as barbarian cave dwelling Neanderthals by comparison. The conversion of Ezra’s son exposed a complex emotional issue not only for Ibn Ezra, (challenging his beliefs, values, and the cultural identity he championed in his writings), but the Reshonim of Spain cast a light which casts the great Gaonim schools in Iraq into their shadows.
Following the death of Alexander the Great in the 4th century BCE, founded by Seleucus I Nicator, one of Alexander’s generals. The Greek Syrian empire encompassed a vast region stretching from modern-day Turkey and Greece in the northwest to parts of Persia and Pakistan in the east. This Greek dynasty, known for its blend of Greek and Eastern cultures; it promoted Hellenization in the regions it governed, encouraging the spread of Greek language, art, philosophy, and politics. The sycophant assimilated Tzeddukim sought to convert Jerusalem into a Greek City State. These Jewish traitors sought to replace the kabbalah explanation of the 13 tohor middot Oral Torah revelation at Horev made through rabbi Akiva’s פרדס inductive reasoning logic format with the deductive syllogism logic of Plato and Aristotle.
The Syrian Greeks relied upon sycophant assimilated Tzeddukim – who rejected the revelation of the Oral Torah at Horev, and how much more so the kabbalah taught by rabbis Akiva, Yishmael, and Yossi Ha’Gallee; the Tzeddukim, and later Karaim assimilated Jews, the latter who at their height, fully half of all g’lut Jewry accepted and embraced their literal reading of the T’NaCH Primary sources; which view the T’NaCH as religious texts, rather than the P’rushim – who prioritized the Oral Torah as judicial common law courtroom justice.
Hanukkah marks the Jewish Civil War which pitted the assimilated Tzeddukim house of Aaron Cohonim against the P’rushim, who cut a political alliance with the Maccabees. The latter house of Aaron family, lead by Yechuda Maccabee, who died in the war – which defeated the Syrian Greek empire. And resulted in the birth to the Hasmonean Kingdom – 140 to 63 BCE. The 3rd Jewish kingdom prior to the birth of Muhammad and the Islamic movement.
The Muslim conquest of Spain in around 900CE, with mass publication of the lost Ancient Greek thoughts which do dominated the cultural life of the Maccabbees and the Hasmonean kingdom, once again ripped off the bandages of that Tzeddukim/P’rushim Civil War and exposed the Karaite/Rabbinic Civil War of the early Middle Ages. Publication of the Rambam’s Yad, for many Jews torn between the opposing doctrines taught by the Karaim vs. the Rabbis, this halachic code served as a Middle Ground compromise which effectively terminated the influence on a mass scale of the Karaim anti Talmudic theologies. The Rambam actually wrote that with his code, Jews no longer needed to consult with the Talmud!!!
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Understanding the Gemara of קידושין viewed through the lenses of מדרש רבה.
Torah common law-משנה תורה rejects the Xtian „Paradigm” expressed through the clip Jihad in Bangladesh. Mercy, the 4th Oral Torah middah of the Oral Torah revelation at Horev, (Oral Torah the church denies even exists). Torah common law stands upon the יסוד (mystic Kabbalah) of bringing Case Din precedents in order to compare Case/Rule cases with similar Case\Din cases.
The prophets continuously compared Mercy with Grace (the 5th Oral Torah middah) when they invert their natural Order of רחום וחנון, as originally heard by Moshe Rabbeinu at Horev. These two opposing middot best understood through the כלל\פרט middot expressed through the kabbala of how rabbi Yishmael understood rabbi Akiva’s פרדס inductive reasoning thought process.
חנון כללי – it flows into ערך הפנים ורב חסד. ערך הפנים the 6th and רב חסד seventh middot of Torah judicial justice measurements. All the middot learn in pairs except for אמת which sits on the path of justice as the Nasi of the Sanhedrin court of 13 tohor middot of justice. These 13 middot Midrash refers to them by the סוד משל-נמשל metaphor הכסא-הכבוד נבראו. Rabbi Yochanan taught in mesechta ברכות, that ברכות צריך שם ומלכות … an identical but different perspective of the exact same משל\נמשל taught through Midrash הכסא-הכבוד נבראו. The Talmud views the revelation of the Oral Torah at Horev viewed through the lenses of רמזים. Whereas Midrash views the revelation of the Oral Torah at Horev viewed through the lenses of סודות. Just as the 13 middot learn in pairs, except the Nasi אמת of the Oral Torah court, so too do רמז\סוד define the k’vanna of all halachot within the Talmud. Whereas דרוש\פשט interprets the כוונה of all Aggadah & Midrashim on the T’NaCH Primary Sources of Common Law mussar literature.
The 4th middah of רחום stands upon the 9th Sefirah of יסוד – נצב התורה על רעיות. The Aramaic term רעיות compares to ריעות\friendships. רעיות the Aramaic targum of בנין אב in Hebrew. The רעיות for the middah of רחום: the mitzvot of genocide of all peoples of Canaan, the eternal War waged against Amalek\antisemitism ie Jewish assimilation and intermarriage with Goyim who reject the revelation of the Torah at Sinai, the דיני נפשות Sanhedrin Court ruling made against the stubborn and rebellious minor aged son, all Torah blessings vs. curses to live in the oath sworn lands in prosperity and shalom or endure judicial oppression of Par’o/Goyim bribed judges and/or prosecuting attorneys vertical courtrooms. The Torah absolutely rejects that the State pays the salaries of Court justices and attorneys. Commonly referred to in the Talmud as בית הלל ובית שמאי, also called „pairs”.
Tehillem 127:1 this פרט verse serves to define the כלל of Tehillem 127. The Holy Writing in the T’NaCH serve as the Gemara to the Mishna; the Mishna in reference to the T’NaCH – the Books of the Prophets. Specifically in this case the פרט p’suk of Yirmeyahu 1:10 contained within its כלל sugya of ירמיה א:ד-י.
בראשית רבה א:ד.
בראשית ברא אלהים. ששה דברים קדמו לבריאת העולם. ויש מהן שעלו במחשבה להבראות. התורה, והכסא, הכבוד נבראו. תורה – מנין? שנאמר (משלי ח) ה’ קנני ראשית דרכו. (This verse references the priority of acquiring wisdom in life. The language of קנני, thus relates to the opening Mishna of קידושין wherein a Man acquires the soul\title to the children born through the union of marriage with a specific woman so “acquired”. כסא – הכבוד מנין? דכתיב (תהלים לג) נכון כסאך מאז וגו’. This p’suk refers to the ‘throne of the king’ – a reference to the revelation of the 13 tohor middot revealed Orally to Moshe at Horev following the sin of the golden calf wherein HaShem made t’shuva and annulled his vow to make from the seed of Moshe Rabbeinu the chosen Cohen people rather than Avraham, Yitzak, and Yaacov. האבות וישראל ובית המקדש ושמו של משיח עלו במחשבה להבראות. The Moshiach compares to korbanot, both exist through formal swearing of oaths which dedicate tohor middot ie מלכות. Its not the form of some grand cathedral building, but rather the pursuit of judicial courtroom justice which defines the substance of intent of the Temple in Jerusalem. Therefore Moshiach and the building of the Federal Sanhedrin court system, referred to by the רמז of בית המקדש. Both swear a Torah oath brit to pursue righteous judicial courtroom justice which makes fair compensation of damages inflicted by Jews upon other Jews … the original intent or thought of Creation/להבראות.
האבות מנין? שנאמר (הושע ט) כענבים במדבר וכו’. The mussar of Hosea makes a focused theme which rebukes the unfaithfulness of Israeli kings. Their corrupt and perverted judgments when dispute heard before their courts. Hence the contrast between grapes which require a lot of water and the desert which lacks water. Hosea often calls Israel to remember the oaths sworn. Specifically: to rule the lands of Canaan with judicial justice. A rejection of the courtroom oppression of Par’o in the days of Moshe, Aaron, and Mariam. The eternal remembrance of redemption from Egypt as expressed through the mitzva of kre’a shma. ישראל מנין שנאמר (תהלים עד) זכור עדתך קנית קדם. This Tehillem bemoans the destruction of the Sanhedrin Federal Court system which translates to mean the g’lut of Jews returning to Goyim kingdoms who despise justice just as did Par’o. Confronted with the oppression of g’lut judicial injustice, only then does Israel remember the Torah oath brit of justice as sworn in the days of old.
בהמ”ק מנין שנאמר (ירמיה יז) כסא כבוד מרום מראשון וגו’. The reference to a throne of glory, a רמז to the 13 tohor middot Oral Torah revelation at Horev. That through the dedication of tohor middot our Yatzir HaTov rules over our Yatzir HaRaw within our hearts. The language מרום exalts the Oral Torah revelation at Horev. מראשון refers to the oath sworn at the Sinai acceptance-revelation, wherein Israel accepted the Torah as our Constitution to rule the land of Canaan with justice. שמו של משיח מנין? שנאמר (תהלים עב) יהי שמו לעולם וכו’. The Oral Torah mitzva of Moshiach does not exist as some cult of personality. The latter defines each and every false messiah throughout Jewish history. Moshiach not a passive noun but rather a concept obligatory verb. No single Man or Woman defines the name of Moshiach because the dedication of this Torah mitzva rejects the judicial oppression of the House of Par’o. The false NT messiah Jesus prioritizes “Sin” rather than “Justice”. The Pauline doctrine of “Original Sin” amplifies the fundamental error made by the corrupt NT Protocols of the Elders of Zion forgery. The name of the Moshiach compares to that of the Temple. Just as the latter prioritizes Sanhedrin lateral courtroom common law courts so too the name of the Moshiach theoretically applies to all generations of the Chosen Cohen People. As the House of Aaron dedicated holy korbanot so too Israel dedicates as holy the pursuit of righteous common law justice through Sanhedrin courtrooms.
רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם ל) בטרם הרים יולדו. ואותה השעה תשב אנוש עד דכא וגו’. אבל איני יודע איזה מהם קודם. אם התורה קדמה לכסא הכבוד, ואם כסא הכבוד קודם לתורה From birth to grave this dichotomy metaphor refers to the relationship between the Torah and the Oral Torah as which serves as the First Cause inspiration wherein Israel remembers the oaths sworn by the Avot for the chosen Cohen people to inherit the oath sworn lands as an eternal inheritance. The fraud NT Protocols of the Elders of Zion forgery, its theology totally ignores the oath sworn land inheritance together with the Sinai brit to pursue righteous judicial courtroom justice with has the Torah Constitutional mandate of “Legislative [statute law] Review”. Therefore, it seems to me that the Order of progression follows that the Written Constitution mandates the Sanhedrin Federal common law courts. The Book of דברים having the 2nd name of משנה תורה which means “Common Law”.
א”ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר (משלי ח) ה’ קנני ראשית דרכו וגו’. קודם לאותו שכתוב בו (תהלים לג) נכון כסאך מאז. ר’ הוגא ור’ ירמיה בשם רבי שמואל בר ר’ יצחק אמרו מחשבתן של ישראל קדמה לכל דבר. This closing statement addresses a key issue. Once Yosef Karo published his statute law halachic code, this effectively sealed the perversion of the Rambam Civil War. Wherein the מחשבתן של ישראל switched from remembering the oath sworn to the Avot concerning the land and its judicial justice obligations to defining עבודת ה’ לאמונה בשלחן ארוך – religious ritual observances replace the pursuit of judicial justice as faith.
A possible בנין אב for ירמיה א:ד-י, specifically the 10 p’suk, ירמיה ב:כט-ג:י. The first exile came as a direct result of avoda zara. Yet Jews today declare, as if they were Xtians or Muslims, there is only one God! Avoda zara theology all about personal belief in this that or some other God. Following the 10 plagues, the splitting of the Sea of Reeds and the revelation of the Torah at Sinai and Horev, these events witnessed rather than believed because some authority said so. Avoda zara creates cults of personality placed upon pedestals.
The brit faith spins around the central axis of inheriting the lands of Canaan as an eternal inheritance of the Chosen Cohen people. Shall Israel conquer Canaan and rule it like Par’o ruled Egypt or the kings of Canaan ruled through theft, sexual pollution, physical violence & oppressive brutality; specifically expressed through judicial bribery when the victims turned to the courts for restitution of damages inflicted. Shall Israel conquer Canaan and rule this land in the manner of Xtian and Muslim crush and despise minority populations, which compare to low hanging fruits easily plucked. The 2nd paragraph of the kre’a shma outright rejects Xtian and Muslim avoda zara – judicial oppression.
Straight judicial justice shares nothing in common with buying a beautiful dress for ones’ wife and taking her out to dinner. Justice requires t’shuva of remembering the oaths sworn by the Avot wherein HaShem swore a brit alliance that their seed would for ever live as the chosen Cohen people. Justice does not compare to forgetting your wife’s wedding anniversary. Justice requires compensation for actual acts of hatred! Justice requires compensation for actual acts of hatred! Comparable to the blood libel and ghetto gulag or ‚inferior race’ slanders which lead to the gates of the Nazi death camps – acts of absolute hatred and contempt – acts of absolute hatred and contempt.
דברים יד:כב-כז This sugya addresses מעשר שני and acquiring what your heart desires to eat and wear within the City of the Great Sanhedrin Court. This tohor time-oriented commandment creates מלאכים שנברא בקידושה of the Av tohor mitzvot. Israel dwells within the land with security and contentment.
The creation of Adam compares to the precedent of כוי in the closing opening sugya of קידושין. The Torah refers to Adam as האדם לנפש חיה. As the כוי has qualities of both domestic and wild animals so too Man has a Yatzir driven by tohor vs tuma middot spirits. This Human Nature does not qualify as „Sin”. The NT Protocols of the Elders of Zion fraud, imposed a guilt trip which caused Russian peasants to hate and despise Jews. The false notion that Man Kind needs redemption form „Sin”, millennia has cursed Humanity. Slander does not determine the guilt of a man. Only the courts of common law – they rule and distinguish between the righteous and wicked among the Jewish people; emotionally defined as the flow of divine Oral Torah middot; understanding the emotional extremes seen through the lenses of the Yatzir HaTov vs. the Yatzir HaRaw spirits which rule the Human heart/mind relationship.
When a person behaves „Coy” – they seek to deceive others through deceptions like false modesty etc. Bipolar Disorder also known as Manic Depression – opposite pairs of Keter/Malchut of the Sefirot within the framework of the Zohar kabbalah. This Dr. Jekel Mr. Hyde dichotomy defines the eternal struggle between the opposing tohor/tuma spirits which drive the Yatzirot within the bnai brit heart. Its this eternal struggle between conflicting middot which religions of avoda zara confuse with God vs. Satan primitive and barbaric superstitions. Torah wisdom requires that students of Torah learn and discern the distinctions which separate one tohor middah from another. The middah of רב חסד for example – best defined through the Aramaic mystic term מאי נפקא מינא ובעברית תמיד מעשה בראשית.
Hence the middah of רחום stands upon the precedents of genocide commandment: war against the peoples of Canaan, the eternal war against Amalek, the judicial death sentence imposed upon the stubborn rebellious minor son, and blessings vs. curses ie ruling the land with judicial justice vs. enduring g’lut Goyim judicial oppression. The spirit of mercy breathes within the Yatzir Ha’Tov when Sanhedrin justices prioritize the blessing of Israel ruling the land with justice by not assimilating or copying the customs and cultures of Goyim populations and/or civilizations which reject the revelation of the Torah at Sinai. The 2nd Sinai commandment quite clear – Jewish avoda zara results in g’lut from our oath brit homelands. Just that simple, no fancy dance’n.
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Cześć Mosze😊
Dziękuję za wyjaśnienie – Mesjasz jako obowiązek sprawiedliwości (nie ‚grzech pierworodny’) otwiera oczy. W moich refleksjach nad symbolami, Jezus czasem wydaje się echem tej micwy רב חסד. Jak pogodzić to z Tanachem? Podziel się kabalistyczną perspektywą!
Pozdrawiam
Magiczna Lu
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The 7th Oral Torah middah רב חסד understood to mean the Aramaic of מאי נפקא מינא and the Hebrew תמיד מעשה בראשית. Both the mystic language of Aramaic and the more concrete Hebrew refer to the concept of time oriented commandments abilities to create מלאכים\Angelic messengers through swearing a Torah oath brit alliance. Examples of this: Yaacov sent a מלאך to his Brother Esav who came to destroy Yaacov with an Army lead by 400 Officers. HaShem sent Moshe Rabbeinu as a מלאך to Egypt.
Torah a common law legal system which stands upon precedents as the basis to form legal opinions and/or rulings from common law Sanhedrin courts. Prophet serve as the ‚police enforcement officers’ of the Sanhedrin courts. No Sanhedrin Courts No prophets. Just that simple. Neither the fraudulent NT Protocols of the Elders of Zion nor the Koran ever breached the concept of Torah prophets as „Officers of the Courts”.
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A complete and total refutation of the corrupt United Nations and Arab „Palestinian people” rhetoric propaganda lies. Arabs learn to lie straight from their mothers’ tits.
Jewish civilization in Judea is structured by precedent-based covenantal law (Mishnah, Gemara, Midrash), whereas the Arab–Islamic civilization that rose centuries later developed a legislative-imperial legal order grounded in revelatory decree rather than common-law inductive precedent.
Let me lay out the contrast in a clean, scholarly way: Chronology: Jewish Legal Structures Long Precede the fictional revelation of the Koran.
Mishnah — codified 210 CE. Nearly four centuries before Muhammad’s birth (circa 570 CE). It represents the crystallization of a precedent-based courtroom common law tradition, rooted in the Hanukkah P’rushim, the courts of the Zugot and Tannaim.
Gemara — major redaction 450–500 CE (Bavli); 350–400 CE (Yerushalmi) Still two centuries before Islam and before any Caliphate. It represents the full flowering of T’NaCH common law, where sugyot rotate perspectives on a Mishna the way a court rotates angles or different witness perspectives of the same case heard before a Sanhedrin common law courtroom.
Midrash Rabbah — mostly 5th–7th century Final redactions contemporary with or slightly after the first Islamic century. But its roots, methods, and content—Tannaitic and Amoraic—long predating the Koran and the Abbasid empire. Therefore: the entire rabbinic legal system, fully developed in Judea before the Quran existed; and centuries before Iraq became the seat of the Abbasid Caliphate. No propaganda rhetoric polemic—this historical fact of published historical sequencing easily refutes historical revisionism promoted by the British French UN Resolution 242 Revisionist History slander and most foul lie. Russia and Poland occupy to this day the captured lands of Prussia conquered through War. Israel not a UN Protectorate territory; neither it nor any Security Council country determines the borders and Capital City of the Jewish Republic.
Nature of the Two Civilizational Legal Systems. Jewish Civilization in Judea a Brit-Based Common Law sh’itta methodology. Mishnah serves as the Sanhedrin constitutional blueprint mandate which establishes both Sanhedrin ‚Legislative Review’ lateral common law Federal courts and also Prophet police enforcers of Sanhedrin Court judicial rulings.
Terms of the national oath (brit), not statutory law. Based on: precedents, judicial פרדס reasoning which culminated in Sanhedrin Court rulings, inductive derashah, the 13 middot, Av vs. toldah structures, sugyot “rotating” the Mishnaic blueprint. It is a pre-legislative, pre-codified common-law legal system.
Gemara = common law NOT statute law; court argumentation NOT government legislative decrees. כלל: Aramaic appears where the sugya moves from av-level categories to derivative toldot mitzvot, like as in the specific case of חופה as taught in the 2nd sugya of the Av Mishna of קידושין.
Midrash Rabbah = narrative constitutional interpretation of Aggadic portions of the Talmud. Not legislation. Not revelation of new law; and definitely Not the 7 mitzvot Bnai Noach as codified by the Rambam statute halachic code. This Aggadic source from mesechta Sanhedrin refers strictly and only to gere toshav temporary Goyim living within the borders of Judea. The ethical-legal drosh of prophetic mussar which the Torah revelation of Sinai and Horev commands the chosen Cohen civilization to root itself in this Torah oath brit common law, never expressed through Aggadic sources within the Sha’s Talmud. Chag Hanukkah directly opposes, and contrasted by Greek\Roman statute law like as expressed through the assimilated Rambam’s Yad statute halachic codification. The lights of Chanukkah – the dedication to only interpret the Written Torah through the revelation of פרדס inductive sh’itta logic. In short: Jewish law, the manifestation of the Sinai oath brit, precedent-driven, interpretive, judicial common law. Just that simple. No fancy Dance’n.
Arab Civilization Under Islam: Imperial Legislative Model: The Quran (7th century): Not a product of legal precedent or judicial debate. But rather a statutory revelation—a legislative text. The Caliphate (661–1258): Governed through – centralized rule, top-down decrees, juristic schools (madhahib) deriving law from Koran dictates; this alien system has absolutely no concept of precedent based and binding common law, no sugyanic rotation akin to the Bavli & Yerushalmi, no inductive logic\פרדס common-law systematic reasoning Oral Torah.
Abbasid Iraq (750–1258): Influence overwhelmingly by Persian and Greek statute law—The Abbasids adopted various aspects of Persian bureaucracy, culture, and administrative practices, along with elements from Greek philosophy and science. This period displaced Arab Meccan–Medinan tribal structures with: Hellenistic logic, centralized bureaucracy, canon-law style jurisprudence, philosophical reinterpretation of revelation, codified shari‘a. Thus: Islamic law – legislative-revelatory, not Judicial precedent-based courtroom rulings of law. It cannot be confused anymore than can Catholic dogmatism with Jewish “common law” in any T’NaCH or Talmudic sense. Muhammad did not understand that Torah prophets – dependent upon Sanhedrin courts of common law. No Sanhedrin court of common law existed in the days of Muhammad. Nor did this foreign totally alien „wet-back” Goy understand that T’NaCH מלאכים/Angels created through the k’vanna of time-oriented Av tohor Torah commandments, based upon the entire Book of בראשית. The development of the Koran fraud occurred centuries AFTER Jewish law had already matured and developed through T’NaCH Siddur, Mishna, Gemara & Aggadah/Midrash.
Applying This to Kiddushin: The Sugya as Civilizational Evidence. This sugya of the Gemara of קידושין represents a complex, multi-tiered legal analysis. Mishnah (210 CE) sets structural categories. Gemara (pre-Islam) dissects exclusions and-or inclusions. (According to the sh’itta of rabbi Akiva’s Amendments of rabbinnic logical middot, this idea comes under the heading of רבוי מיעט). Aramaic appears only as a רמז of kabbalah derivative reasoning which includes: Av/toldah distinctions, in this specific Gemara of קידושין: Daʿat-based maturity requirements, Mishkan-based metaphors, Common-law inferences (דיוקים), בנין אב from multiple domains (מקדש → אוהל → חופה). All of this predates Islam.
A level of judicial sophistication absent from early Islamic jurisprudence. Early Islam knows:Command, prohibition, prophetic decrees Sunna, (which refers the traditional practices, teachings, and examples set by the Prophet Muhammad in Islam.), and analogy (qiyās). But not: sugyot, shakhla-vetarya, dialectical reversals, בנין אב, derashot, hermeneutic middot, multiple rotating interpretive vantage points, or common-law precedent formations found across the Talmud.
Midrash Rabbah’s chuppah metaphor—even if redacted during or after early Islam—rests entirely on pre-Islamic rabbinic traditions. Thus even the later Midrash stands on foundations far older than Islam. Chuppah as the “first house” (מדרש רבה) demonstrates a continuity of Jewish interpretive civilization rooted in the Mishkan.
This exposes a continuity that Islam never possessed in its own legal evolution. Before the Koran existed, the Jews had already built a fully functional common-law civilization in Judea — Mishnah, Gemara, hermeneutic middot, and the interpretive sovereignty that defines the Oral Torah. By contrast, the Arab-Islamic legal civilization arose centuries later, in a different land, with a different epistemology, and with no access to the Judean precedent-based oath-brit chosen Cohen people legal traditions. Therefore Muhammad lied when he declared that his revelation of the Koran – an extension of the T’NaCH prophets revelation based upon the Torah at Sinai.
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Cześć Mosze 🙂
Już jako mała dziewczynka fascynowałam się Biblią — zarówno Starym, jak i Nowym Testamentem. Ilustracje i historie z tych ksiąg zapadły mi w pamięć i zostały ze mną do dziś. Z czasem zaczęłam coraz bardziej interesować się różnymi religiami i zadaję sobie pytania o ich genezę, różnice i wspólne fundamenty. Dzięki temu staram się zrozumieć, skąd biorą się różne tradycje, jak rozwijały się ich systemy prawne i duchowe oraz dlaczego taką rolę odgrywają w życiu wiernych. Twoja analiza pokazuje, jak głęboko sięgają korzenie tych tradycji i jak różna jest ich droga rozwoju, co jest naprawdę fascynujące.
Miłego dnia
Magiczna Lu
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Why Jews remember Egypt as the basis of our legal system. Contrasted by the daughter religions who believe in their Gods as the substance of their faith.
Torah common law – centered on mussar and judicial dedications to judge cases heard before Sanhedrin courts with righteousness—aiming for fair compensation and justice—highlights a key aspect of Jewish law that focuses on interpersonal relationships and communal harmony. Not the Egyptian slavery but rather the Egyptian judicial injustice that defines the revelation of the Torah at Sinai. The Torah commands all generations of Israel to remember ie do t’shuva — this significant Oral Torah middah of רב חסד, expressed in halachic Aramaic as מאי נפקא מינא cuts the disputed living baby before Shlomo’s court in twain – a fundamental הבדלה.
The Goyim model of Matthew 3: 1-4 as far removed from Torah faith as Roman Statute law different from Jewish common law. T’shuva learns from Yom Kippur, it requires remembering the oaths sworn to and by the Avot in order to cut an oath alliance – call in Hebrew ברית. Following the Golden Calf, HaShem threatened to kill all the seed of Avraham Yitzak and Yaacov and make the chosen Cohen people from the children of Moshe. Moshe “reminded” HaShem of the oaths sworn to the Avot and HaShem on Yom Kippur annulled his vow. Possible to annul a vow, not so an oath. Repentance shares nothing with remembering the facts that triggered Yom Kippur.
Israel did not leave the slavery and judicial oppression of Egypt to find and get “religion”. This bat shit crazy notion a tits on a boar hog definition of both Xtianity and Islam. Israel left Egypt to inherit the oath sworn lands of Canaan on the strict condition to rule the lands of Canaan with righteous Judicial justice – by way of the revelation of Torah common law Sanhedrin courtrooms!!!!
A simple world of difference, a huge oceanic gulf separates t’shuva from repentance; something like the grammar of making a pun. D’varim also called Mishna Torah. Mishna Torah of the Book of D’varim introduces Torah judicial Common law. Just short of 2500 years later, the Rambam introduced a radically different Roman statute law which prioritized Torah into strictly defined religious categories of cult of personality ritual observances. His code, NOT COMMON LAW. Rather, chutzpah code, he chose to name — “Mishna Torah”. The difference between T’NaCH/Talmudic common law and his Roman statute law – a gulf as big as that which separates t’shuva from repentance or brit „alliance” from covenant. Courtroom judicial common law shares no common ground with a codification of ritual religious observances; any more that Day compares to a Moonless Night!!!
The remembrance of Egypt not only as a historical event but as a foundational aspect of justice and law – crucial to Jewish identity. It represents a shift from oppression to the establishment of a legal system centered on mussar, fair compensation of damages, and the dedication of tohor middot from within the Yatzir HaTov as opposed to tuma middot from within the Yatzir HaRaw within the heart.
Communal responsibility stands upon the eternal t’shuva of remembering Par’o and his judicial oppression of Israel slaves between over a lack of straw which Par’o personally withheld. How Jews socially interact with family, friends, and neighbors forever stands under the shadow of Egyptian oppression of our forefathers.
T’shuva, rooted in the collective memory of agreements made with the Avot; tied to later NaCH prophetic mussar. Prophets served as the police enforcers of Sanhedrin courtroom rulings. The Book of D’varim, Parshat שופטים ושוטרים, introduces Sanhedrin Courts and Prophet police. Just as a Sanhedrin Court has no jurisdiction outside the borders of conquered Canaan, so too and how much more so Prophets. The latter wholly dependent upon the former.
The use of ברית first introduced in בראשית\ברית אש completely absent in both daughter religions. Covenant as a pun compares to repentance. Both NT & Koran repeatedly refer to covenant and repentance, but never once refer to alliance and t’shuva. The NT discusses repentance in relation to sin and salvation, while the Quran emphasizes repentance as a means of seeking forgiveness from God.
The use of terms such as ברית reinforces the significance of oaths and alliances, further separating the Jewish understanding of yoking faith with judicial courtroom justice. he Rambam’s Mishneh Torah as a departure from common law into Roman statute law re-introduces Karaite rejection of rabbi Akiva’s פרדס kabbalah which defines the revelation of the Oral Torah at Sinai and Horev which both the Tzeddukim and Karaites openly rejected.
The Rambam code ignited a horrific Jewish Civil War among g’lut Jewry which like a wild fire spread from Spain, to France & England & Germany & back again to Spain. The anarchy and chaos of this Civil War between the Jewish people in g’lut inspired Goyim opportunists to plunder entire Jewish exiled communities of all their wealth and then expel the pauper refugee populations from residing within the borders of their kingdoms.
The RambaN in his מלחמת השם strongly supported the Rif common law codification of halacha. Prior to the explosion of the Rambam Civil War, g’lut Jewish communities in Dark Ages & Early Middle Ages Europe faced a sever crisis; g’lut Jewry did not have the luxury of studying the Talmud. They required a centralization and simplification of the cultures and customs which define the chosen Cohen peoples’ civilization – even in darkest g’lut.
But the Rambam, consequent to his assimilation of re-discovered ancient Greek writings around 900 CE, this rabbi change judicial Sanhedrin common law into Roman statute law with an extreme prejudice toward Aristotle’s syllogism logic deductive reasoning. In effect his code reversed the lights of Chanukkah and the victory of P’rushim educators of Oral Torah פרדס inductive reasoning logic. In short, publication of the Rambam Yad switched rabbinic Oral Torah Judaism unto Karaite religious practices.
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Tonight begins Hanukkah.
The Total Darkness which Hanukkah Represents.
“Bringing more light to the world”, totally misses the point. Hanukkah remembers the P’rushim Tzeddukim Civil War. Jews today have forgotten the meaning and purpose of t’shuva. The Tzeddukim רשעים sought to “convert” Jerusalem into a Greek polis/city state. Assimilated Jews, both Tzeddukim and the Reshonim rabbis of Spain – rejected the revelation of the Oral Torah at Horev. Which the kabbalah of rabbi Akiva’s פרדס defines through its unique 4 part inductive reasoning logical thought process. This system of logic specifically compares Judicial Case rulings to other similiar but different Judicial Case rulings.
The Tzeddukim, sons of Aaron, had totally assimilated, no different from the rabbis of Spain during the early years of the Middle Ages when Muslim armies conquered Spain and discovered the concealed ancient Greek philosophies and mathematics which the church concealed after Constantine became emperor; hence the period known as the “Dark Ages”. Deductive syllogism logic relies upon plane geometry which limits reality to a fixed 3 dimensional world. Much like the scientific method popular among science today limits reality to empirical evidence.
The fundamental difference between the victory of the P’rushim in Judea over the assimilated T’zeddukim, to the inverse victory of assimilated rabbis in Spain, specifically the Rambam Civil War, these assimilated and intermarried Spanish rabbis, they totally embraced Greek philosophy just like as did the Tzeddukim some 1000 years earlier. Specifically the 3 part syllogism logic of deductive reasoning, which assimilated and intermarried Jews of Spain abandoned and forgot the Oral Torah.
How did these assimilated and intermarried Reshonim rabbis of Spain forget and abandon the Torah? They failed to learn inductive פרדס logic whose inductive reasoning closely resembles the dynamics of Calculus variables. Greek syllogism logic more approaches a fixed static reasoning. Something like the engineering of constructing a bridge to span a river. They perverted both T’NaCH & Talmudic judicial courtroom law into cult of personality “Legislative” statute law. Law established through courts completely different from Law established by Legislative decrees. No different from Greek and Roman statute law. This foreign alien legal system organized law into neat classifications, like as did the Rambam’s Yad Chazakah perversion of Talmudic halachot. Rather than upon Judicial Mishnaic Case/Rule courtroom rulings.
How did this radically change both T’NaCH and Talmud? Notice that the statute law halachic codifications made by the Rambam, Tur, Beit Yosef/Shulkan Aruch – they cannot and do not assist a Talmudic scholar to learn a page of Gemara. Why? The Rambam failed to attach his halachic rulings affixed to a specific Mishna like as did the B’HaG, Rif, Rosh and Baali Tosafot common law halachic codes/commentaries.
Hence by organizing Gemara halacha divorced from their most essential root Mishna – which the Gemara comments solely upon, the Rambams posok halacha – although straight from the pages of the Talmud – had no meaning as it related to a required specific root Mishna. The B’HaG, Rif and Rosh common law codifications almost ALWAYS open with the fundamentally required root Mishna upon which the Gemara halachot comment upon.
In the Talmud those halachot serve their designated essential purpose as common law judicial precedents. The Gemara interprets or re-interpret the intent/כוונה language of the root Mishna, viewed from the fixed witness perspective that these Gemarah Halachic precedents “see or view” the root Mishna, based upon a limited and defined perspective. Much like the Front, Top, Side views of a blue-print that permits a קבלן to construct a building.
Whereas the victorious P’rushim of Judea lit the lights of Chanukkah with the dedication to only interpret the intent of the Written Torah Constitution, and Sanhedrin Court common law justice system, limited only to פרדס inductive logic; the assimilated rabbis of Spain “forgot the Oral Torah” just like the blessing of Hanukkah in the midst of ברכת המזון depicts the Tzeddukim רשעים.
Jews today for the most part do not have the least bit of a clue what distinguishes פרדס logic from Greek syllogism logic. The do not grasp the essential facts that just as a loom as its warp and weft threads, so too the Talmud has its halachic and aggadic “threads”. Jews today have forgotten the Torah and therefore blown out the Hanukkah lights. Just as likewise did the assimilated and intermarried Reshonim rabbis of Spain. This dark reality exposed the lights of Hannukah which repudiated the assimilated and intermarried Tzeddukim and later Karaim g’lut Jewry.
The Rambam code caused a ירידות הדורות domino effect which permitted the Karaite rabbis to prevail over traditional common law judicial Judaism. The Karaites like their assimilated and intermarried Tzeddukim traitor fore fathers rejected the revelation of the Oral Torah on Yom Kippur at Horev 40 days after the sin of the Golden Calf. Blowing out the lights of Hanukkah worships the Golden Calf preferred religious belief systems over righteous Courtroom justice which strives to make fair compensation of damages inflicted. Hence Hanukkah today depict a reality of total darkness rather than light.
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Monotheism not only violates the 2nd Sinai commandment, but it ignores the 10 plagues of Egypt concluded by the splitting of the Sea of Reeds — all of which judged the Gods of Egypt. The brit cut at Gilgal by the prophet Yehoshua prior to conquering 33 Canaanite kingdoms, that HaShem would judge the Gods of Canaan like as did HaShem judge the Gods of Egypt.
“”You Don’t beat a strong enemy by being stronger. You beat him by making him think incorrectly.”” Staff Sergeant Thomas Callahan
The decision made by the Rambam, and virtually all the Reshonim rabbis made famous through the false reference “the Golden Age of Spain”, almost all of these Reshonim rabbis thoroughly assimilated to Ancient Greek philosophy & deductive syllogism logic.
Abraham Ibn Ezra (c. 1089–1167), remains a towering figure in Spanish Reshonim scholarship of the Chumash and Talmud. A prominent Reshonim scholar, poet, and philosopher born in Spain. His son, Joseph Ibn Ezra, converted to Islam. This conversion quite common during that period of mass Jewish assimilation and intermarriage. Various factors, including economic, social, and political pressures, often influenced such decisions.
But by far the most damning influence upon Spanish Reshonim Jewry: the Muslim re-discovery of the concealed ancient Greek texts which produced a Jewish Civil War during the Syrian Greek Seleucid dynasty. During Ibn Ezra’s time, many Jews lived under Islamic rule, Islam reached the pinnacle of their empires’ cultural and social development. Islam dominated all fields of intellectual research. Their societal dynamics produced a culturally vibrant civilization which cast Europe as barbarian cave dwelling Neanderthals by comparison. The conversion of Ezra’s son exposed a complex emotional issue not only for Ibn Ezra, (challenging his beliefs, values, and the cultural identity he championed in his writings), but the Reshonim of Spain cast a light which casts the great Gaonim schools in Iraq into their shadows.
Following the death of Alexander the Great in the 4th century BCE, founded by Seleucus I Nicator, one of Alexander’s generals. The Greek Syrian empire encompassed a vast region stretching from modern-day Turkey and Greece in the northwest to parts of Persia and Pakistan in the east. This Greek dynasty, known for its blend of Greek and Eastern cultures; it promoted Hellenization in the regions it governed, encouraging the spread of Greek language, art, philosophy, and politics. The sycophant assimilated Tzeddukim sought to convert Jerusalem into a Greek City State. These Jewish traitors sought to replace the kabbalah explanation of the 13 tohor middot Oral Torah revelation at Horev made through rabbi Akiva’s פרדס inductive reasoning logic format with the deductive syllogism logic of Plato and Aristotle.
The Syrian Greeks relied upon sycophant assimilated Tzeddukim – who rejected the revelation of the Oral Torah at Horev, and how much more so the kabbalah taught by rabbis Akiva, Yishmael, and Yossi Ha’Gallee; the Tzeddukim, and later Karaim assimilated Jews, the latter who at their height, fully half of all g’lut Jewry accepted and embraced their literal reading of the T’NaCH Primary sources; which view the T’NaCH as religious texts, rather than the P’rushim – who prioritized the Oral Torah as judicial common law courtroom justice.
Hanukkah marks the Jewish Civil War which pitted the assimilated Tzeddukim house of Aaron Cohonim against the P’rushim, who cut a political alliance with the Maccabees. The latter house of Aaron family, lead by Yechuda Maccabee, who died in the war – which defeated the Syrian Greek empire. And resulted in the birth to the Hasmonean Kingdom – 140 to 63 BCE. The 3rd Jewish kingdom prior to the birth of Muhammad and the Islamic movement.
The Muslim conquest of Spain in around 900CE, with mass publication of the lost Ancient Greek thoughts which do dominated the cultural life of the Maccabbees and the Hasmonean kingdom, once again ripped off the bandages of that Tzeddukim/P’rushim Civil War and exposed the Karaite/Rabbinic Civil War of the early Middle Ages. Publication of the Rambam’s Yad, for many Jews torn between the opposing doctrines taught by the Karaim vs. the Rabbis, this halachic code served as a Middle Ground compromise which effectively terminated the influence on a mass scale of the Karaim anti Talmudic theologies. The Rambam actually wrote that with his code, Jews no longer needed to consult with the Talmud!!!
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