Once the focus is the connection between The Torah and the real necessity for the endowed title of an existing National Israeli State, Karaites are an unity opportunity .
There is no presumptions of against the family circles of the Cohens which evolved into the various, and even those names of Levy, assuming all efforts to reestablish their…
Historical Narrative: Timeline of Key Events and Figures
Tzeddukim (Sadducees): A Jewish sect active during the Second Temple period, known for their rejection of oral law and emphasis on the written Torah.
Karaites: Emerged in the 8th century, rejecting rabbinic authority and relying solely on the Hebrew Bible for religious practice.
Saadia Gaon (882–942 CE): A prominent Jewish philosopher and legal scholar who integrated Jewish thought with Islamic philosophy and emphasized rationalism.
Rambam (Maimonides, 1135–1204 CE): A key figure in Jewish law and philosophy, known for his works like the Mishneh Torah and Guide for the Perplexed.
Shlomo (Solomon): Often refers to King Solomon, known for his wisdom and contributions to Jewish thought, particularly in the context of the Hebrew Bible.
David: King David, a central figure in Jewish history, known for uniting the tribes of Israel and establishing Jerusalem as the capital.
Pardes: A method of interpreting Jewish texts that includes four levels: Peshat (literal), Remez (hint), Drash (interpretative), and Sod (mystical).
Greek Logic: Refers to the rational and philosophical frameworks established by Greek philosophers, emphasizing deductive reasoning and empirical evidence. Saadia Gaon and Rambam, though themselves deeply engaged with rediscovered Greek thought, fiercely opposed the Karaites and placed them under excommunication, just as the ancient P’rushim did to the Tzeddukim.
Common Law vs. Statute Law:
Common Law: A legal system based on judicial decisions and precedents rather than written statutes, allowing for flexibility and adaptation.
Statute Law: A legal system based on written laws enacted by a legislative body, providing clear and codified rules. Both Tzeddukim and Karaites denied the Sanhedrin’s legislative review authority.
Both prioritized “belief systems” over the Torah’s demand for judicial justice—restoring damages, making peace between Jews.
The Karaim, while not as radical as Samaritans, still rejected the prophetic mussar of NaCH as binding precedent.
Theological Critique: Key Issues
Assimilation: The process by which Jewish communities adopt elements of surrounding cultures, potentially leading to a dilution of Jewish identity and practice. Karaites, like the ancient Tzeddukim, reject the revelation of the Oral Torah at Horev. This rejection undermines the core of Jewish law as a judicial common law system. Both movements embraced Greek deductive logic over Rabbi Akiva’s Pardes inductive method—the loom that weaves warp and weft to form Talmudic law.
Avoda Zara (Idolatry): The worship of foreign gods or practices that contradict Jewish Oath brit alliance which continuously creates the chosen Cohen people through the dedication of tohor time-oriented Av commandments throughout the generations, often critiqued in the context of historical interactions with other cultures and religions.
First let’s address the Title of this piece. Karaites like the Tzeddukim reject the revelation of the Oral Torah which the After meal blessing remembers the Tzeddukim attempt to cause Israel to forget the Oral Torah. Both the ancient Tzeddukim of the Lights of Hanukkah ignoble disgrace of that pre-New Testament Civil War; and the Karaites who relied upon Greek deductive logic to determine that a mezzuzza on the door post must include the 10 commandments – neither the ancient nor the stupidity of the Middle Ages from about 900 CE which aroused the indignation of:
Saadia Gaon (882–942 CE) and the even more famous Maimonides (1135–1204) heretics – both men highly assimilated to the rediscovery of the recently rediscovered ancient Greek texts which had dominated the ancient Tzeddukim to originally reject the revelation of the Oral Torah at Horev; nonetheless both scholars absolutely rejected the Karaite heretical movement and placed the Karaite supporters into a charem excommunication just as did the ancient P’rushim to the Tzeddukim sons of Aaron.
Both Saadia and the Rambam violated the Torah commandment not to duplicate how the Goyim worship their Gods. Commonly referred to today as “ASSIMILATION”. The re-discovery of the ancient Greek texts by the Muslim invasion of Spain re-opened the Tzeddukim Civil War can of worms – some thousand years after the P’rushim lit the Hanukkah lights.
The revelation of the Oral Torah at Horev, 40 days following the Sin of the Golden Calf, on Yom Kippur: rabbi Akiva’s kabbalah known throughout the Talmudic and Gaonic Midrashim literature as “PARDES” p’shat, drosh; remiz, sod. This logic format radically differed from the ancient Greek deductive reasoning based upon the model of the 3-Part syllogism. The Talmudic codification of the kabbalah of rabbi Akiva’s 4-Part Pardes inductive logic, Ordered both the 6 Orders of the Mishna and its Gemara commentary thereon based upon the working model of a LOOM.
A loom as warp & weft opposing threads. The codification of Oral Torah common law into the written Talmud seeks to employ Pardes inductive precedent based learning as the basis to shape and determine the Jewish, chosen Cohen people, cultural identity as a people. The Talmud prioritized judicial common law as the basis of the revelation of the Torah at Sinai. Tzeddukim and Karaism rejected the definition of faith as the righteous pursuit of judicial common law justice which dedicates, think korban, the sanctification of common law courtrooms/Sanhedrins making fair restoration of damages inflicted by Jews upon other Jews as the WAY to make shalom among the divided and conflicting Jewish people.
Both the Tzeddukim and Karaim instead embraced the Goyim assimilation which defines faith as belief in some theologically determined God belief-systems. The Rambam would write his ‘Mishna Torah’ statute law code based upon Greek and Roman statute law which organizes law into judicial categories like farmers sell eggs by the dozen. T’NaCH & Talmudic common law bases itself upon rabbi Yechuda Sha’s common law upon the Book of D’varim having a second Name: Mishna Torah. The latter means “Common Law”. Rabbi Yechuda’s Mishna, a common law judicial system. The D’varim judicial mandate empowers the Sanhedrin Federal Court-room system to have Legislative Review (A second interpretation of Mishna Torah) over all governments, kings, or Tribal Prince lead governments.
Both the ancient Tzeddukim and Middle Ages Karaim rejected the prioritization of common law Sanhedrin courtrooms as having the mandate power of Legislative Review. Both the Tzeddukim and Karaim rejected the common law basis of law that later court Judicial ruling stand upon prior Sanhedrin common law courts judicial rulings – like as codified in the 6 Orders of rabbi Yechuda’s Mishna.
The later Karaim did not go as far as did the ancient Samaritans. The latter rejected the Oral Torah prophetic mussar as codified throughout the NaCH prophets and Holy Writings! None the less, the Karaim rejected the masoret of the NaCH as prophetic mussar precedents which make a Mishna Torah common law re-interpretation of Written Torah based on positive/negative commandment precedents & T’NaCH prophetic mussar. The much later Talmudic common law codification employs a 70 faces to the Torah blue-print diamond facet re-interpretation of employing halacha contained within Gemara sugyot as the precedents by which to view the language of the Mishna based upon a different Gemara halachic perspective.
Hence the Baali Tosafot common law commentary to the Talmud likewise jumps off the dof of any given Gemara to re-interpret a given Gemara sugya views from a wholly different sugya perspective. Much like and similar to a building contractor reads a blue-print which contains a front/topside views. Ancient Greek deductive reasoning logic – basically flat or two-dimensional. Hence 19th Century Hyperbolic Geometry refuted Euclids 5th Axiom of plain geometry.
Both the assimilated Tzeddukim, Dark Ages Karaim, and Middle Ages Rambam – they all rejected or did not grasp the Pardes Kabbalah of logic. The warp/weft loom of the Talmud’s most essential definition of Oral Torah as judicial common law Mishna Torah – Legislative Review. This conflict even dates back to kings David and Shlomo! The prophet Natan warned David not to copy the ways of the Goyim and build a massive Cathedral like church/Temple. The Jerushalmi Talmud carries this 3 opposed by 3 Tannaim dispute over the issue whether king David after conquering Damascus established that city as a City of Refuge with its own small Sanhedrin Federal Capital Crimes Courtroom.
Just as king Shlomo’s son at Sh’Cem rejected the advise given by king Shlomo’s elder advisors, so too young king Sholomo likewise rejected the prophetic mussar of the prophet Natan; king Shlomo decided to construct a grand duplication of how Goyim civilizations worship their Gods; king Shlomo worshipped avoda zara when he ordered the construction of the First Temple and failed to judge the Capital Crimes case of the two prostitutes dead baby before a Great Sanhedrin Federal court in Jerusalem.
The Talmud refers to this error as “Descending Generations”. This idea starkly contrasts with Calvin’s theology known as “Predestination”. The descending generations idea views down stream generations comparable to ripples consequent to a stone striking a pond. Once a powerful influential leader, such as either king Shlomo or the Rambam, made their respective decisions. Shlomo prioritized duplicating who the goyim worshipped their Gods by constructing a grand Temple; while Rambam embraced the sh’itta of the T’zeddukim and sought to convert the Talmud not into a polis city state but rather into a statute law syllogism Greek logic belief system which perverted faith away from judicial justice which makes fair restitution of damages unto a belief system theology which prioritizes the Ego ‘I believe’ avoda zarah which perverts the God of Israel unto just another treif Av Tuma monotheisist god. Monotheism, by definition profanes the 2nd Sinai commandment.
How Error progresses throughout the course of Human history.
Israel Information Center Ithacainternationalscholars·israelinformationcenterithaca.wordpress.comOnce the focus is the connection between The Torah and the real necessity for the endowed title of an existing National Israeli State, Karaites are an unity opportunity .There is no presumptions of against the family circles of the Cohens which evolved into the various, and even those names of Levy, assuming all efforts to reestablish their…
Historical Narrative: Timeline of Key Events and Figures
Tzeddukim (Sadducees): A Jewish sect active during the Second Temple period, known for their rejection of oral law and emphasis on the written Torah.
Karaites: Emerged in the 8th century, rejecting rabbinic authority and relying solely on the Hebrew Bible for religious practice.
Saadia Gaon (882–942 CE): A prominent Jewish philosopher and legal scholar who integrated Jewish thought with Islamic philosophy and emphasized rationalism.
Rambam (Maimonides, 1135–1204 CE): A key figure in Jewish law and philosophy, known for his works like the Mishneh Torah and Guide for the Perplexed.
Shlomo (Solomon): Often refers to King Solomon, known for his wisdom and contributions to Jewish thought, particularly in the context of the Hebrew Bible.
David: King David, a central figure in Jewish history, known for uniting the tribes of Israel and establishing Jerusalem as the capital.
Pardes: A method of interpreting Jewish texts that includes four levels: Peshat (literal), Remez (hint), Drash (interpretative), and Sod (mystical).
Greek Logic: Refers to the rational and philosophical frameworks established by Greek philosophers, emphasizing deductive reasoning and empirical evidence.
Saadia Gaon and Rambam, though themselves deeply engaged with rediscovered Greek thought, fiercely opposed the Karaites and placed them under excommunication, just as the ancient P’rushim did to the Tzeddukim.
Common Law vs. Statute Law:
Common Law: A legal system based on judicial decisions and precedents rather than written Legislative statute decrees, allowing for flexibility and adaptation.
Statute Law: A legal system based on written government laws usually enacted by some legislative body, providing clear and codified rules. Both the Tzeddukim and Karaites denied the Sanhedrin’s legislative review. Both prioritized “belief systems” over the Torah’s demand for judicial justice—restoring damages, making peace between Jews.
The Karaim, while not as radical as Samaritans, still rejected the prophetic mussar of NaCH, as taught through Talmudic Aggadah – as binding mussar precedents which shape the k’vanna of mitzvot elevated to Av tohor time-oriented Torah commandments.
Theological Critique: Key Issues
Assimilation: The process by which Jewish communities adopt elements of surrounding alien Goyim cultures & customs; potentially leading to a dilution of Jewish Cohen-identity and practice.
Karaites, like the ancient Tzeddukim, rejected the revelation of the Oral Torah at Horev; as as similarly does NT Xtians and Muslims. This rejection undermines the core of Jewish law – as a judicial common law system. Both movements embraced Greek deductive logic over Rabbi Akiva’s Pardes inductive sh’itta\methodology—the (so to speak) loom that weaves warp and weft into a common cultural fabric which shapes and defines the identity of the chosen Cohen people and equally separates Talmudic law from Avoda Zara.
(Idolatry): The worship of foreign gods or practices that contradict Jewish Oath brit alliance which continuously creates the chosen Cohen people through the dedication of tohor time-oriented Av commandments throughout the generations, often critiqued in the context of historical interactions with other cultures and religions.
First let’s address the Title of this piece. Karaites, like their predecessor Tzeddukim, they reject the revelation of the Oral Torah. The After meal blessing, remembers the Tzeddukim attempt to cause Israel to forget the Oral Torah. Both the ancient Tzeddukim remembered through the mitzva of lighting the Lights of Hanukkah; their ignoble disgrace, of a pre-New Testament Civil War which rejects the Oral Torah revelation of Horev just as much as does the church today; and the Karaites who relied upon Greek deductive logic to determine that a mezzuzza on the door post must include the 10 commandments – neither the in ancient times, nor the stupidity of the Middle Ages from about 900 CE, which aroused the indignation of Saadia Gaon (882–942 CE), and the even more famous Maimonides (1135–1204) – likewise both heretics who in their own way perverted the Horev revelation of the Oral Torah – both men highly assimilated following the rediscovery of ancient Greek texts which had dominated the ancient Tzeddukim, to reject the revelation of the Oral Torah at Horev, and the Legislative Review Torah mandate of Sanhedrin common law courtrooms.
Nonetheless both scholars absolutely rejected the Karaite heretical but similar rejection of the Courtroom authority of Sanhedrin common law to rule the Jewish Republic through the mandate of Legislative Review. Both rabbinic authorities placed the Karaite supporters into a charem excommunication just as did the ancient P’rushim did to the Tzeddukim sons of Aaron.
Both Saadia and the Rambam violated the Torah commandment not to duplicate how the Goyim worship their Gods. Commonly referred to today as “ASSIMILATION”\”AVODA ZARA”. The re-discovery of the ancient Greek texts by the Muslim invasion of Spain reopened the Tzeddukim Civil War can of worms – some thousand years after the P’rushim lit the Hanukkah lights … the Rambam embraced Roman statute law which effectively abandoned the study of Talmudic common law. Cults of personality rabbinic personalities, like for example Yosef Karo, dominated the determination of halacha rather than Sanhedrin courts room common law jurisprudence which stands upon the foundation of judicial precedents.
The revelation of the Oral Torah at Horev, 40 days following the Sin of the Golden Calf, on Yom Kippur: rabbi Akiva’s kabbalah – known throughout the Talmudic and Gaonic Midrashim literature as “PARDES” p’shat, drosh; remiz, sod. This logic format radically differed from the ancient Greek deductive reasoning based upon the model of the 3-Part syllogism. The Talmudic codification of the kabbalah of rabbi Akiva’s 4-Part Pardes inductive logic. This Pardes system of logic – it Organized both the 6 Orders of the Mishna and its Gemara commentary made there after, based upon the working model of a LOOM.
A loom has warp & weft opposing threads. The codification of Oral Torah common law into the written Talmud seeks to employ Pardes inductive precedent based learning as the basis to shape and determine the Jewish, chosen Cohen people, common law as the chosen cultural identity that the Cohen people choose to define their unique cultural identity as the people of Avraham, Yitzak and Yaacov.
The Talmud prioritized judicial common law as the basis of the revelation of the Torah at Sinai. Tzeddukim and Karaism, Samaritans and New Testament Xtians all universally reject the definition of faith: Book of D’varim comprehension: the righteous pursuit of judicial common law justice which dedicates, (think korban), the sanctification of common law courtrooms/Sanhedrins making fair restoration of damages inflicted by Jews upon other Jews as the WAY to make shalom among the divided and conflicting Jewish people.
Both the Tzeddukim and Karaim instead embraced the Goyim assimilation which defines faith as belief in some theologically determined God personal I-belief- belief systems. The Rambam would write his ‘Mishna Torah’ statute law code based upon Greek and Roman statute law which organizes law into judicial categories like farmers sell eggs by the dozen.
T’NaCH & Talmudic common law shaped rabbi Yechuda’s Sha’s common law; all of which base Torah common law upon the Book of D’varim; consequent to its second defining Name: Mishna Torah. The latter means “Common Law”. Rabbi Yechuda’s Mishna, a common law judicial system. The D’varim judicial mandate empowers the Sanhedrin Federal Court-room system to exert their Torah constitutional mandate of Legislative Review (A second interpretation of Mishna Torah) over all governments, kings, or Tribal Prince lead governments of Judges.
Both the ancient Tzeddukim and Middle Ages Karaim rejected the prioritization of common law Sanhedrin courtrooms as having the mandate power of Legislative Review. Hence small wonder that the new testament revolt likewise in this same vein rejects the revelation of Oral Torah pursuit of judicial common law justice. Both the Tzeddukim and Karaim rejected the common law basis of law, that later court Judicial ruling stand upon prior Sanhedrin common law courts judicial rulings – like as codified in the 6 Orders of rabbi Yechuda’s Mishna.
The later Karaim did not go as far as the ancient Samaritans. Who replaced the 10 Tribal kingdom known as Israel. These latter-day saints, they too rejected the Oral Torah prophetic mussar as codified throughout the NaCH prophets and Holy Writings! The Karaim did not reject the masoret of the NaCH. The restricted their rejection of the Oral Torah restricted only to their rejection of the authority of the Talmud. However, lacking the Pardes Kabbalah they lacked the wisdom skills required to affix prophetic mussar precedents to determine the k’vanna of tohor time-oriented commandments; they lacked the wisdom to do mitzvot L’shma. The Mishna Torah common law re-interpretation of Written Torah based on positive/negative commandment precedents & T’NaCH prophetic mussar. The public sanctification of the Name – only achieved when Jews elevate toldoth Torah commandments unto Av tohor time-oriented commandments.
The much later Talmudic common law codification employs, so to speak, a 70 faces to the Torah — blue-print, diamond faceted, re-interpretation. Through employment of halacha contained within Gemara sugyot as the precedents by which to view the language of the Mishna, based upon an all together different sugya of Gemara- halachic perspective.
Hence the Baali Tosafot common law commentary to the Talmud likewise jumps off the dof of any given Gemara, to re-interpret a given Gemara sugya, viewed from a wholly different sugya perspective. Much like and similar to a building contractor reads a blue-print which contains a front/top\side view. Ancient Greek deductive reasoning logic – basically flat or two-dimensional. Hence 19th Century Hyperbolic Geometry refuted Euclid’s 5th Axiom of plain geometry.
Both the Samaritans, the assimilated Tzeddukim, the NT Xtians, Dark Ages Karaim, and Middle Ages Rambam – they all rejected, or did not grasp the Pardes Kabbalah of logic taught by rabbi Akiva. The warp/weft loom, the Talmud’s most essential definition of Oral Torah, as judicial common law Mishna Torah – Legislative Review. This conflict even dates back to kings David and Shlomo, before the introduction of the Samaritans! The prophet Natan warns David not to copy the ways of the Goyim and build a massive Cathedral like church/Temple. The Jerushalmi Talmud carries this 3 opposed by 3 Tannaim dispute, which debates the issue whether king David after conquering Damascus established that city as a City of Refuge with its own small Sanhedrin Federal Capital Crimes Courtroom.
Just as king Shlomo’s son at Sh’Cem rejected the advice given by the elder advisors to king Shlomo; so too young king Shlomo likewise rejected the prophetic mussar of the prophet Natan; king Shlomo decided to construct a grand duplication of how Goyim civilizations worship their Gods; king Shlomo worshipped avoda zara when he ordered the construction of the First Temple and failed to judge the Capital Crimes case of the two prostitutes – dead baby – before a Great Sanhedrin Federal court in Jerusalem.
The Talmud refers to this error as “Descending Generations”. This idea starkly contrasts with Calvin’s theology known as “Predestination”. The descending generations idea views downstream generations comparable to ripples consequent to a stone striking a pond. Once a powerful influential leader, such as either king Shlomo or the Rambam, made their respective decisions. Shlomo prioritized duplicating how the goyim worshipped their Gods by constructing a grand Temple; while Rambam embraced the sh’itta of the T’zeddukim and sought to convert the Talmud (not into a polis city state) but rather into a statute law syllogism Greek logic belief system which perverted faith away from judicial justice — which strives to make fair restitution of damages. Unto a belief system theology which prioritizes the Ego ‘I believe’ avoda zarah and thereby perverts the God of Israel unto just another treif Av Tuma monotheistic god. Monotheism, by definition, profanes the 2nd Sinai commandment.
Poetry, Short Prose and Walking 
Great verse to share for one-liner Wednesday, Frank.
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Thank you, Dan! Blessings!
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A great share, John.
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Thank you and blessings, Laura!
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Great word, Frank! Blessings to you!
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Thank you and blessings, Rene!
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Thank you so much! (I could use prayer too, if you have room on your list😇)
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There is always room for prayer. Whatever your problem is remember that all of us have been healed by the stripes of Jesus and saved by His blood.
Whatever needs to mend, mend, in Jesus’ name.
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Thanks much, Brother!! I keep you and your family in my prayers as well.
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Amen. And thank you!
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You’re very welcome!
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The Great Paradox of Life!
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It is a wonderful paradox. May we find life by losing it for His sake. Blessings, Jim!
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Amen!
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The Gods of Xtianity, Islam no different from the Gods of Egypt. All absolutely treif and Av tuma avoda zarah.
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Here is a song for you, Moshe:
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L’aman Shemo – in his Name. Goyim do not know the Name of HaShem. Its a nice Jewish band. thankyou
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How Error progresses throughout the course of Human history.
Israel Information Center Ithaca
internationalscholars·israelinformationcenterithaca.wordpress.com
Once the focus is the connection between The Torah and the real necessity for the endowed title of an existing National Israeli State, Karaites are an unity opportunity .
There is no presumptions of against the family circles of the Cohens which evolved into the various, and even those names of Levy, assuming all efforts to reestablish their…
Historical Narrative: Timeline of Key Events and Figures
Tzeddukim (Sadducees): A Jewish sect active during the Second Temple period, known for their rejection of oral law and emphasis on the written Torah.
Karaites: Emerged in the 8th century, rejecting rabbinic authority and relying solely on the Hebrew Bible for religious practice.
Saadia Gaon (882–942 CE): A prominent Jewish philosopher and legal scholar who integrated Jewish thought with Islamic philosophy and emphasized rationalism.
Rambam (Maimonides, 1135–1204 CE): A key figure in Jewish law and philosophy, known for his works like the Mishneh Torah and Guide for the Perplexed.
Shlomo (Solomon): Often refers to King Solomon, known for his wisdom and contributions to Jewish thought, particularly in the context of the Hebrew Bible.
David: King David, a central figure in Jewish history, known for uniting the tribes of Israel and establishing Jerusalem as the capital.
Philosophical/Jurisprudential Argument: Key Concepts
Pardes vs Greek logic:
Pardes: A method of interpreting Jewish texts that includes four levels: Peshat (literal), Remez (hint), Drash (interpretative), and Sod (mystical).
Greek Logic: Refers to the rational and philosophical frameworks established by Greek philosophers, emphasizing deductive reasoning and empirical evidence. Saadia Gaon and Rambam, though themselves deeply engaged with rediscovered Greek thought, fiercely opposed the Karaites and placed them under excommunication, just as the ancient P’rushim did to the Tzeddukim.
Common Law vs. Statute Law:
Common Law: A legal system based on judicial decisions and precedents rather than written statutes, allowing for flexibility and adaptation.
Statute Law: A legal system based on written laws enacted by a legislative body, providing clear and codified rules. Both Tzeddukim and Karaites denied the Sanhedrin’s legislative review authority.
Both prioritized “belief systems” over the Torah’s demand for judicial justice—restoring damages, making peace between Jews.
The Karaim, while not as radical as Samaritans, still rejected the prophetic mussar of NaCH as binding precedent.
Theological Critique: Key Issues
Assimilation: The process by which Jewish communities adopt elements of surrounding cultures, potentially leading to a dilution of Jewish identity and practice. Karaites, like the ancient Tzeddukim, reject the revelation of the Oral Torah at Horev. This rejection undermines the core of Jewish law as a judicial common law system. Both movements embraced Greek deductive logic over Rabbi Akiva’s Pardes inductive method—the loom that weaves warp and weft to form Talmudic law.
Avoda Zara (Idolatry): The worship of foreign gods or practices that contradict Jewish Oath brit alliance which continuously creates the chosen Cohen people through the dedication of tohor time-oriented Av commandments throughout the generations, often critiqued in the context of historical interactions with other cultures and religions.
First let’s address the Title of this piece. Karaites like the Tzeddukim reject the revelation of the Oral Torah which the After meal blessing remembers the Tzeddukim attempt to cause Israel to forget the Oral Torah. Both the ancient Tzeddukim of the Lights of Hanukkah ignoble disgrace of that pre-New Testament Civil War; and the Karaites who relied upon Greek deductive logic to determine that a mezzuzza on the door post must include the 10 commandments – neither the ancient nor the stupidity of the Middle Ages from about 900 CE which aroused the indignation of:
Saadia Gaon (882–942 CE) and the even more famous Maimonides (1135–1204) heretics – both men highly assimilated to the rediscovery of the recently rediscovered ancient Greek texts which had dominated the ancient Tzeddukim to originally reject the revelation of the Oral Torah at Horev; nonetheless both scholars absolutely rejected the Karaite heretical movement and placed the Karaite supporters into a charem excommunication just as did the ancient P’rushim to the Tzeddukim sons of Aaron.
Both Saadia and the Rambam violated the Torah commandment not to duplicate how the Goyim worship their Gods. Commonly referred to today as “ASSIMILATION”. The re-discovery of the ancient Greek texts by the Muslim invasion of Spain re-opened the Tzeddukim Civil War can of worms – some thousand years after the P’rushim lit the Hanukkah lights.
The revelation of the Oral Torah at Horev, 40 days following the Sin of the Golden Calf, on Yom Kippur: rabbi Akiva’s kabbalah known throughout the Talmudic and Gaonic Midrashim literature as “PARDES” p’shat, drosh; remiz, sod. This logic format radically differed from the ancient Greek deductive reasoning based upon the model of the 3-Part syllogism. The Talmudic codification of the kabbalah of rabbi Akiva’s 4-Part Pardes inductive logic, Ordered both the 6 Orders of the Mishna and its Gemara commentary thereon based upon the working model of a LOOM.
A loom as warp & weft opposing threads. The codification of Oral Torah common law into the written Talmud seeks to employ Pardes inductive precedent based learning as the basis to shape and determine the Jewish, chosen Cohen people, cultural identity as a people. The Talmud prioritized judicial common law as the basis of the revelation of the Torah at Sinai. Tzeddukim and Karaism rejected the definition of faith as the righteous pursuit of judicial common law justice which dedicates, think korban, the sanctification of common law courtrooms/Sanhedrins making fair restoration of damages inflicted by Jews upon other Jews as the WAY to make shalom among the divided and conflicting Jewish people.
Both the Tzeddukim and Karaim instead embraced the Goyim assimilation which defines faith as belief in some theologically determined God belief-systems. The Rambam would write his ‘Mishna Torah’ statute law code based upon Greek and Roman statute law which organizes law into judicial categories like farmers sell eggs by the dozen. T’NaCH & Talmudic common law bases itself upon rabbi Yechuda Sha’s common law upon the Book of D’varim having a second Name: Mishna Torah. The latter means “Common Law”. Rabbi Yechuda’s Mishna, a common law judicial system. The D’varim judicial mandate empowers the Sanhedrin Federal Court-room system to have Legislative Review (A second interpretation of Mishna Torah) over all governments, kings, or Tribal Prince lead governments.
Both the ancient Tzeddukim and Middle Ages Karaim rejected the prioritization of common law Sanhedrin courtrooms as having the mandate power of Legislative Review. Both the Tzeddukim and Karaim rejected the common law basis of law that later court Judicial ruling stand upon prior Sanhedrin common law courts judicial rulings – like as codified in the 6 Orders of rabbi Yechuda’s Mishna.
The later Karaim did not go as far as did the ancient Samaritans. The latter rejected the Oral Torah prophetic mussar as codified throughout the NaCH prophets and Holy Writings! None the less, the Karaim rejected the masoret of the NaCH as prophetic mussar precedents which make a Mishna Torah common law re-interpretation of Written Torah based on positive/negative commandment precedents & T’NaCH prophetic mussar. The much later Talmudic common law codification employs a 70 faces to the Torah blue-print diamond facet re-interpretation of employing halacha contained within Gemara sugyot as the precedents by which to view the language of the Mishna based upon a different Gemara halachic perspective.
Hence the Baali Tosafot common law commentary to the Talmud likewise jumps off the dof of any given Gemara to re-interpret a given Gemara sugya views from a wholly different sugya perspective. Much like and similar to a building contractor reads a blue-print which contains a front/topside views. Ancient Greek deductive reasoning logic – basically flat or two-dimensional. Hence 19th Century Hyperbolic Geometry refuted Euclids 5th Axiom of plain geometry.
Both the assimilated Tzeddukim, Dark Ages Karaim, and Middle Ages Rambam – they all rejected or did not grasp the Pardes Kabbalah of logic. The warp/weft loom of the Talmud’s most essential definition of Oral Torah as judicial common law Mishna Torah – Legislative Review. This conflict even dates back to kings David and Shlomo! The prophet Natan warned David not to copy the ways of the Goyim and build a massive Cathedral like church/Temple. The Jerushalmi Talmud carries this 3 opposed by 3 Tannaim dispute over the issue whether king David after conquering Damascus established that city as a City of Refuge with its own small Sanhedrin Federal Capital Crimes Courtroom.
Just as king Shlomo’s son at Sh’Cem rejected the advise given by king Shlomo’s elder advisors, so too young king Sholomo likewise rejected the prophetic mussar of the prophet Natan; king Shlomo decided to construct a grand duplication of how Goyim civilizations worship their Gods; king Shlomo worshipped avoda zara when he ordered the construction of the First Temple and failed to judge the Capital Crimes case of the two prostitutes dead baby before a Great Sanhedrin Federal court in Jerusalem.
The Talmud refers to this error as “Descending Generations”. This idea starkly contrasts with Calvin’s theology known as “Predestination”. The descending generations idea views down stream generations comparable to ripples consequent to a stone striking a pond. Once a powerful influential leader, such as either king Shlomo or the Rambam, made their respective decisions. Shlomo prioritized duplicating who the goyim worshipped their Gods by constructing a grand Temple; while Rambam embraced the sh’itta of the T’zeddukim and sought to convert the Talmud not into a polis city state but rather into a statute law syllogism Greek logic belief system which perverted faith away from judicial justice which makes fair restitution of damages unto a belief system theology which prioritizes the Ego ‘I believe’ avoda zarah which perverts the God of Israel unto just another treif Av Tuma monotheisist god. Monotheism, by definition profanes the 2nd Sinai commandment.
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The earlier draft had to many mistakes
How Error progresses throughout the course of Human history.
Israel Information Center Ithacainternationalscholars·israelinformationcenterithaca.wordpress.comOnce the focus is the connection between The Torah and the real necessity for the endowed title of an existing National Israeli State, Karaites are an unity opportunity .There is no presumptions of against the family circles of the Cohens which evolved into the various, and even those names of Levy, assuming all efforts to reestablish their…
Historical Narrative: Timeline of Key Events and Figures
Tzeddukim (Sadducees): A Jewish sect active during the Second Temple period, known for their rejection of oral law and emphasis on the written Torah.
Karaites: Emerged in the 8th century, rejecting rabbinic authority and relying solely on the Hebrew Bible for religious practice.
Saadia Gaon (882–942 CE): A prominent Jewish philosopher and legal scholar who integrated Jewish thought with Islamic philosophy and emphasized rationalism.
Rambam (Maimonides, 1135–1204 CE): A key figure in Jewish law and philosophy, known for his works like the Mishneh Torah and Guide for the Perplexed.
Shlomo (Solomon): Often refers to King Solomon, known for his wisdom and contributions to Jewish thought, particularly in the context of the Hebrew Bible.
David: King David, a central figure in Jewish history, known for uniting the tribes of Israel and establishing Jerusalem as the capital.
Philosophical/Jurisprudential Argument: Key Concepts
Pardes vs Greek logic:
Pardes: A method of interpreting Jewish texts that includes four levels: Peshat (literal), Remez (hint), Drash (interpretative), and Sod (mystical).
Greek Logic: Refers to the rational and philosophical frameworks established by Greek philosophers, emphasizing deductive reasoning and empirical evidence.
Saadia Gaon and Rambam, though themselves deeply engaged with rediscovered Greek thought, fiercely opposed the Karaites and placed them under excommunication, just as the ancient P’rushim did to the Tzeddukim.
Common Law vs. Statute Law:
Common Law: A legal system based on judicial decisions and precedents rather than written Legislative statute decrees, allowing for flexibility and adaptation.
Statute Law: A legal system based on written government laws usually enacted by some legislative body, providing clear and codified rules. Both the Tzeddukim and Karaites denied the Sanhedrin’s legislative review. Both prioritized “belief systems” over the Torah’s demand for judicial justice—restoring damages, making peace between Jews.
The Karaim, while not as radical as Samaritans, still rejected the prophetic mussar of NaCH, as taught through Talmudic Aggadah – as binding mussar precedents which shape the k’vanna of mitzvot elevated to Av tohor time-oriented Torah commandments.
Theological Critique: Key Issues
Assimilation: The process by which Jewish communities adopt elements of surrounding alien Goyim cultures & customs; potentially leading to a dilution of Jewish Cohen-identity and practice.
Karaites, like the ancient Tzeddukim, rejected the revelation of the Oral Torah at Horev; as as similarly does NT Xtians and Muslims. This rejection undermines the core of Jewish law – as a judicial common law system. Both movements embraced Greek deductive logic over Rabbi Akiva’s Pardes inductive sh’itta\methodology—the (so to speak) loom that weaves warp and weft into a common cultural fabric which shapes and defines the identity of the chosen Cohen people and equally separates Talmudic law from Avoda Zara.
(Idolatry): The worship of foreign gods or practices that contradict Jewish Oath brit alliance which continuously creates the chosen Cohen people through the dedication of tohor time-oriented Av commandments throughout the generations, often critiqued in the context of historical interactions with other cultures and religions.
First let’s address the Title of this piece. Karaites, like their predecessor Tzeddukim, they reject the revelation of the Oral Torah. The After meal blessing, remembers the Tzeddukim attempt to cause Israel to forget the Oral Torah. Both the ancient Tzeddukim remembered through the mitzva of lighting the Lights of Hanukkah; their ignoble disgrace, of a pre-New Testament Civil War which rejects the Oral Torah revelation of Horev just as much as does the church today; and the Karaites who relied upon Greek deductive logic to determine that a mezzuzza on the door post must include the 10 commandments – neither the in ancient times, nor the stupidity of the Middle Ages from about 900 CE, which aroused the indignation of Saadia Gaon (882–942 CE), and the even more famous Maimonides (1135–1204) – likewise both heretics who in their own way perverted the Horev revelation of the Oral Torah – both men highly assimilated following the rediscovery of ancient Greek texts which had dominated the ancient Tzeddukim, to reject the revelation of the Oral Torah at Horev, and the Legislative Review Torah mandate of Sanhedrin common law courtrooms.
Nonetheless both scholars absolutely rejected the Karaite heretical but similar rejection of the Courtroom authority of Sanhedrin common law to rule the Jewish Republic through the mandate of Legislative Review. Both rabbinic authorities placed the Karaite supporters into a charem excommunication just as did the ancient P’rushim did to the Tzeddukim sons of Aaron.
Both Saadia and the Rambam violated the Torah commandment not to duplicate how the Goyim worship their Gods. Commonly referred to today as “ASSIMILATION”\”AVODA ZARA”. The re-discovery of the ancient Greek texts by the Muslim invasion of Spain reopened the Tzeddukim Civil War can of worms – some thousand years after the P’rushim lit the Hanukkah lights … the Rambam embraced Roman statute law which effectively abandoned the study of Talmudic common law. Cults of personality rabbinic personalities, like for example Yosef Karo, dominated the determination of halacha rather than Sanhedrin courts room common law jurisprudence which stands upon the foundation of judicial precedents.
The revelation of the Oral Torah at Horev, 40 days following the Sin of the Golden Calf, on Yom Kippur: rabbi Akiva’s kabbalah – known throughout the Talmudic and Gaonic Midrashim literature as “PARDES” p’shat, drosh; remiz, sod. This logic format radically differed from the ancient Greek deductive reasoning based upon the model of the 3-Part syllogism. The Talmudic codification of the kabbalah of rabbi Akiva’s 4-Part Pardes inductive logic. This Pardes system of logic – it Organized both the 6 Orders of the Mishna and its Gemara commentary made there after, based upon the working model of a LOOM.
A loom has warp & weft opposing threads. The codification of Oral Torah common law into the written Talmud seeks to employ Pardes inductive precedent based learning as the basis to shape and determine the Jewish, chosen Cohen people, common law as the chosen cultural identity that the Cohen people choose to define their unique cultural identity as the people of Avraham, Yitzak and Yaacov.
The Talmud prioritized judicial common law as the basis of the revelation of the Torah at Sinai. Tzeddukim and Karaism, Samaritans and New Testament Xtians all universally reject the definition of faith: Book of D’varim comprehension: the righteous pursuit of judicial common law justice which dedicates, (think korban), the sanctification of common law courtrooms/Sanhedrins making fair restoration of damages inflicted by Jews upon other Jews as the WAY to make shalom among the divided and conflicting Jewish people.
Both the Tzeddukim and Karaim instead embraced the Goyim assimilation which defines faith as belief in some theologically determined God personal I-belief- belief systems. The Rambam would write his ‘Mishna Torah’ statute law code based upon Greek and Roman statute law which organizes law into judicial categories like farmers sell eggs by the dozen.
T’NaCH & Talmudic common law shaped rabbi Yechuda’s Sha’s common law; all of which base Torah common law upon the Book of D’varim; consequent to its second defining Name: Mishna Torah. The latter means “Common Law”. Rabbi Yechuda’s Mishna, a common law judicial system. The D’varim judicial mandate empowers the Sanhedrin Federal Court-room system to exert their Torah constitutional mandate of Legislative Review (A second interpretation of Mishna Torah) over all governments, kings, or Tribal Prince lead governments of Judges.
Both the ancient Tzeddukim and Middle Ages Karaim rejected the prioritization of common law Sanhedrin courtrooms as having the mandate power of Legislative Review. Hence small wonder that the new testament revolt likewise in this same vein rejects the revelation of Oral Torah pursuit of judicial common law justice. Both the Tzeddukim and Karaim rejected the common law basis of law, that later court Judicial ruling stand upon prior Sanhedrin common law courts judicial rulings – like as codified in the 6 Orders of rabbi Yechuda’s Mishna.
The later Karaim did not go as far as the ancient Samaritans. Who replaced the 10 Tribal kingdom known as Israel. These latter-day saints, they too rejected the Oral Torah prophetic mussar as codified throughout the NaCH prophets and Holy Writings! The Karaim did not reject the masoret of the NaCH. The restricted their rejection of the Oral Torah restricted only to their rejection of the authority of the Talmud. However, lacking the Pardes Kabbalah they lacked the wisdom skills required to affix prophetic mussar precedents to determine the k’vanna of tohor time-oriented commandments; they lacked the wisdom to do mitzvot L’shma. The Mishna Torah common law re-interpretation of Written Torah based on positive/negative commandment precedents & T’NaCH prophetic mussar. The public sanctification of the Name – only achieved when Jews elevate toldoth Torah commandments unto Av tohor time-oriented commandments.
The much later Talmudic common law codification employs, so to speak, a 70 faces to the Torah — blue-print, diamond faceted, re-interpretation. Through employment of halacha contained within Gemara sugyot as the precedents by which to view the language of the Mishna, based upon an all together different sugya of Gemara- halachic perspective.
Hence the Baali Tosafot common law commentary to the Talmud likewise jumps off the dof of any given Gemara, to re-interpret a given Gemara sugya, viewed from a wholly different sugya perspective. Much like and similar to a building contractor reads a blue-print which contains a front/top\side view. Ancient Greek deductive reasoning logic – basically flat or two-dimensional. Hence 19th Century Hyperbolic Geometry refuted Euclid’s 5th Axiom of plain geometry.
Both the Samaritans, the assimilated Tzeddukim, the NT Xtians, Dark Ages Karaim, and Middle Ages Rambam – they all rejected, or did not grasp the Pardes Kabbalah of logic taught by rabbi Akiva. The warp/weft loom, the Talmud’s most essential definition of Oral Torah, as judicial common law Mishna Torah – Legislative Review. This conflict even dates back to kings David and Shlomo, before the introduction of the Samaritans! The prophet Natan warns David not to copy the ways of the Goyim and build a massive Cathedral like church/Temple. The Jerushalmi Talmud carries this 3 opposed by 3 Tannaim dispute, which debates the issue whether king David after conquering Damascus established that city as a City of Refuge with its own small Sanhedrin Federal Capital Crimes Courtroom.
Just as king Shlomo’s son at Sh’Cem rejected the advice given by the elder advisors to king Shlomo; so too young king Shlomo likewise rejected the prophetic mussar of the prophet Natan; king Shlomo decided to construct a grand duplication of how Goyim civilizations worship their Gods; king Shlomo worshipped avoda zara when he ordered the construction of the First Temple and failed to judge the Capital Crimes case of the two prostitutes – dead baby – before a Great Sanhedrin Federal court in Jerusalem.
The Talmud refers to this error as “Descending Generations”. This idea starkly contrasts with Calvin’s theology known as “Predestination”. The descending generations idea views downstream generations comparable to ripples consequent to a stone striking a pond. Once a powerful influential leader, such as either king Shlomo or the Rambam, made their respective decisions. Shlomo prioritized duplicating how the goyim worshipped their Gods by constructing a grand Temple; while Rambam embraced the sh’itta of the T’zeddukim and sought to convert the Talmud (not into a polis city state) but rather into a statute law syllogism Greek logic belief system which perverted faith away from judicial justice — which strives to make fair restitution of damages. Unto a belief system theology which prioritizes the Ego ‘I believe’ avoda zarah and thereby perverts the God of Israel unto just another treif Av Tuma monotheistic god. Monotheism, by definition, profanes the 2nd Sinai commandment.
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