get to know you #77

31 responses to “get to know you #77”

1. 

   Jake

   February 17, 2026

   You run the risk of it not being as good the second time. Ive been there often. I try to think of it as a unique experience where the planets align.

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   1. 

      justrojie

      February 17, 2026

      i know… but if it’s not good again, i won’t crave it again

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2. 

   mosckerr

   February 17, 2026

   Parshat T’ruma

   Terumah no different than Shabbat which requires making a הבדלה which separates מלאכה from עבודה just as the revelation of the Mishkan separates “substance” from “form”. The Ari metaphor of the fallen klippah sparks serves as the form of the Mishkan. While: לא בשמים היא the substance of the Mishkan; the Avot worshipped אל שדי, אל, אלהים in the Heavens whereas post Sinai the chosen seed of the Avot – the Cohen people – worship the שם השם טהור מידדות/Horev Oral Torah middot within the Yatzir Ha-Tov within the hearts of the chosen Cohen people. This defines the revelation of the Torah at Sinai … a great רב חסד מאי נפקא מנא!

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   1. 

      justrojie

      February 17, 2026

      at least this is much shorter. we’re making progress

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      1. 

         mosckerr

         February 22, 2026

         The fundamental restrictions of the Sinai brit.

         The Torah Cohanim laws in ויקרא, encompass various aspects of Jewish life, particularly regarding sexual morality\ערבה, the tohor-tuma holiness Code, where this Book closes with the Blessing/Curse revelation of the k’vanna of the accepted Sinai brit. The concepts of tahor (purity) and tamei (impurity) – spirits within the YaTzir Tov\Ya Tzir Raw within the heart, herein defines the נמשל of the revelation of the Mishkan at Sinai. All Torah commandments subsumed under the revelation of the Torah at Sinai; the greatest Torah commandment of all Torah commandments – the first Sinai commandment. No Torah commandment has greater authority than the 1st Torah commandment at Sinai.

         This crucial important understanding כלל, the overall spiritual and communal framework of Moshe anointing the House of Aaron as Moshiach, פרט which defines this כלל. The mitzva of Moshiach no more applicable to Goyim any more than the observance of shabbat. The latter mitzva requires the ability to discern between מלאכה from עבודה. The NT Greek language, for example, does not discern any fundamental or even secondary distinction between these two completely different Hebrew verbs which the Greek NT translates as work. Hence the Xtian Man-God JeZeus did not grasp how to sanctify the time-oriented wisdom commandment NOT shabbat NOR moshiach. Consequently both the NT and Koran exist as false prophet theology which seeks to entice Israel to worship other Gods.

         ויקרא יח — כ laws of Cohonim as applicable to Goyim who reject the revelation the Torah at Sinai as Mars lack of water compares to Earth covered by vast majority in water. Goyim outsiders cannot usurp the Hebrew T’NaCH simply by renaming it “Old Testament”. Dishonesty defines the Xtian bible from start to finish; the revelation of Torah judicial common law Sanhedrin mandate radically different from Goyim worship of their Gods who live in the Heavens above.

         For example: The Goyim bible knows nothing of the oath sworn brit at Sh’Cem prior to the 7 year war to conquer Canaan. Goyim know nothing of how Torah defines the culture, customs, and practices which shape the identity of the Jewish people. Their ‘I am saved through JeZeus’ reflected in the post WWII ‘born again’ fad – completely oblivious to the church crimes (both Catholic & Protestant) that culminated in the Shoah European guilt. Actions have their consequences. 2000+ years of Xtian war crimes against Humanity by no means limited to the Jews alone.

         Xtian faith exists only as mythology, especially after 2000+ years of failed 2nd coming “Good News”. Where was JeZeus during the Shoah? Church has no shame b/c its believers take no responsibility for their criminal behavior from generation to generation to generation — only evil and wickedness. Answer for the crimes of the Inquisition or the forced mass population transfers or the extermination of entire populations in the New World and across the Pacific Islands and Africa. Never has any Xtian country made religious war criminals stand trial. Post WWII the Church opened rat-lines to assist Nazis to flee from standing trial. And Poland initiated pogroms against Jews returning to reclaim title to their properties!

         The 7 mitzvot bnai noach, an Aggadah within mesechta Sanhedrin addresses the type of Goy temporary resident known as Ger Toshav. By contrast mesechta Baba Kama addresses the 2nd type of Goy living within the borders of the oath sworn lands “brit” sworn as the eternal inheritance of the chosen Cohen seed of the Avot and only to this chosen seed. Hence the Torah records that Moshe received command not to invade the lands of Esau!

         Mesechta Baba Kama refers to the Goyim whom the king of Assyria settled in the captured 10 Tribe kingdom of Samaria/Israel. The Book of Ezra/Nehemiah refers to these people who converted out of ‘fear of lions’ as Shomronim – which the NT calls ‘Samaritans’. The Book of D’varim refers to both types of Goyim in the case of treif meat: its permitted to give this type of flesh as a present to the ger toshav or sell it to the “nacree”. The Talmud, multiple generations of sages, debated the status of the Nacreeim and reached the conclusion which excluded them as having any legal connection to Torah judicial justice laws. Why? The Samaritan forerunners of the Karaim and Xtians – one and all declared themselves the ‘NEW Israel’.

         The Rambam held that the 7 mitzvot bnain Noach apply to all Goyim. Aggada makes a drosh/p’shat back to interpret T’NaCH prophetic mussar based upon similar T’NaCH case/din mussar rulings. This prophetic mussar has the power when “woven” into halachic ritual observances to elevate a positive rabbinic mitzva into a Av tohor Torah time-oriented wisdom commandment. Confusing the private opinion by the Rambam, whom both the court of Rabbeinu Yona in Spain and the majority of the Baali Tosafot in France both condemned the Rambam’s statute halachic code and Guide Greek philosophy as a Torah abomination — based upon the dedication of the lights of Hanukkah wherein the P’rushim dedicated the korban of lights to only interpret the Written Torah with the logic of the Oral Torah. Greek deductive logic the blessing on Hanukkah recalls that the Greeks sought to cause Israel to forget the (Oral) Torah.

         Assimilated Rambam from Spain worships the Universal God theologies which both the NT and Koran espouse. No Sanhedrin Court has jurisdiction to judge Capital Crimes cases outside the borders of the Torah defined oath sworn land inheritance of Canaan and as further defined within the expanded language of the Torah and clarified by Moshe Rabbeinu which requires expanded National territories include small Sanhedrin cities of refuge Capital Crimes courtrooms. Hence the Rambam notion of Universal 7 mitzvot applicable to all Goyim – an utter narishkeit as the NT dictate on the mitzva of Moshiach.

         The Rambam “world to come” as pie in the sky as the NT false messiah. Goyim not under Torah law. Therefore just as Americans do not determine Russian strategic interests to invade a Ukraine threatening to join NATO – especially after Napoleon and Hitler both invaded Russia through the flat plains of the Ukraine – so too Goyim, not under the law, do not determine Torah commandments, specifically in the NT case – the commandment of Moshiach.

         Torah common law stands the vision of “life in the word to come” based upon the Torah oath brit cut between the pieces wherein childless Avram swore and oath and in turn his local god El Shaddai swore an oath back to Avram. This concept of brit – totally alien to the Torah. Secondary sources like the NT or Koran do not supersede the Torah; anymore that Goyim who reject the Torah can qualify as ger tzeddik converts. The Pauline ‘graphed onto’ narishkeit equal to the Koran declaration of Yishmael bound upon the altar at the Akadah.

         The seven Noahide laws are presented in Jewish sources as a universal moral code binding on all humanity (the “descendants of Noah”), independent of the Land of Israel or the Sanhedrin’s geographic jurisdiction for Jewish capital cases. False. Violation of any of these 7 laws by a ger toshav constitutes as a Capital Crime Case that only the Sanhedrin courts can adjudicate. One of the 7 mitzvot requires gere toshav to establish courts of law. The Talmud does not mandate any court ger toshav in Judea the authority to adjudicate any Capital Crime case. Rather ger toshav courts limited to Torts damages courts like Jewish Torts courts in g’lut.

         Sanhedrin Capital Crimes courts inclusive of Small Sanhedrin courts in all cities of refuge as well as the Great Sanhedrin Court of 71, define the Torah mandated Federal Sanhedrin common law court system. The NaCree (language of the Torah)/Canaani (language of Baba Kama) refers strictly and only to despised refugee populations/Shomronim\Samaritans.

         No Sanhedrin court can put a “Bnai Noach” living in London or Paris or Berlin or Moscow to death. Violation of any of the 7 mitzvot therefore strictly and only apply to gere toshav living within the judicial domain of Sanhedrin Capital Crime courtrooms. Makkot 9a illustrates distinctions: a ger toshav who unintentionally kills another ger toshav is exiled (treated somewhat like a Jew), while killing a Jew leads to execution without exile—handled under Jewish judicial frameworks in the Land. Only Sanhedrin court justices have the Torah mandate to judge and try Capital Crimes Cases. The courts of Gere Toshav temporary residents do not have greater authority than Jewish Torts courts within the borders of Judea.

         The small Sanhedrin courts function as lower courts which permits appeal to the two Great Sanhedrin courts held within the Court of Hewn State within the Temple. Secondary sources of Talmudic scholarship made after the sealing of the T’NaCH, Mishna, Gemara, and Siddur exist as opinions. These secondary sources cannot over-ride nor negate sealed Primary sources. The Rambam statute halachic codes does just that, it equates his halachic posok rulings as if they stood upon their own merit. By stark and obvious contrast the Gemara halachot serve as precedent to interpret the language of the Mishna which that Gemara comments upon and nothing more. Herein separates T’NaCH\Talmudic common law from Roman & Rambam statute law.

         Aggada does not determine halacha – except in the opinion of the Rambam. Quoting Genesis 9:9–17 does not amount to squat. It amounts to a dream which has no interpretation; a letter never opened and read. Sanhedrin 56a–57a addresses Gere Toshav – based upon the Book of D’varim which differentiates two types of Goyim: Ger Toshav vs. NaCreeim. The Talmud restricted to these to classifications of Goyim within the borders of the Oath sworn lands.

         Sanhedrin 56–60, which treats these laws as pre‑Sinaitic and universal? Post Sinai revelation the Torah no longer perceives Torah as Universal/in the heavens above. תורה לא בשמים היא – represents a key fundamental of the revelation and acceptance by Israel of the Torah. The Book of בראשית does not over-ride the revelation of the Torah at Sinai, any more than can post sealing of the Sha’s Bavli Reshonim scholars can add to or subtract from the sealed Talmud.

         Only Israel accepts the revelation of the Torah at Sinai – to this very day. Torah common law post Reshonim opinions do not modify except to the limitations of the needs of that particular generations. Clearly the Dark Age social political and societal anarchy and chaos do not prevail today in any even near comparison to the darkest Ages of Xtian Europe under the Church Inquisition dictatorships.

         Pre-Sinaitic Universal ethics defines the 2nd Sinai commandment. Therefore any attempt to interpret 7 mitzvot bnai noach out of its Talmudic restriction which limits it to gere toshav temporary residents invalidates the Torah precedent in D’varim which separates giving treif meats as a gift vs selling this treif flesh to a Na’cree. The Baali Tosafot common law commentary on Avodah Zarah 64b – ger toshav exists only when Yovel observed supports this strong restriction against learning 7 mitzvot as Universal av tuma avoda zara commandments. The Yovel only applies to produce grown within the borders of the oath sworn lands.

         The revelation of the Torah at Sinai – mandates the Federal Sanhedrin Court system based upon the Torah serving as the Constitution of the Republic. Just as the Constitution of the US does not spread its Bill of Rights to Goyim living in foreign lands so too the Torah as the Constitution of the Cohen 12 Tribe Republic limited only to the borders of the oath sworn lands of this Republic. Therefore any post sealing of the Sha’s Bavli by Reshonim who seek to pervert the 1st Sinai revelation of the Name to some Universal God – like as expressed in the Av tuma avoda zara of both Xtianity and Islam – through ruling that the 7 mitzvot bnai noach apply Universally to all Goyim, such false instruction directly compares to av tuma false prophesy.

         Yet the church never accepted the authority of the Oral Torah codified in the Talmud and mesechta Sanhedrin in particular! Halacha only applicable to Jews not Goyim. Both the Church and Mosque developed their own unique religious codes of theological creed belief systems. Religion never has anything to do with the Sinai brit obligation to rule the oath sworn Cohen inheritance lands sworn to the Avot with judicial common law court room legislative review based upon Torah Constitutional mandate. Any attempt by Shomronim, Tzeddukim, Karaim, Xtians or Muslims to superimpose religious theology belief system as a replacement theology qualifies as the Torah definition of av tuma false prophets who seek to persuade Jews to worship other Gods.

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         1. 

            justrojie

            February 22, 2026

            now we’re regressing with the length

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            1. 

               mosckerr

               February 25, 2026

               Whoooooooooop Rodeo, may i introduce you to my Bull LOL

               The Modern Vision of Zionism

               Just as the Talmud builds a full beit midrash so too does the T’NaCH, as specifically proven in this one short Shir HaMa’alot example. Tehillim 120 not restricted to alienation, but inclusive of moral exile – speech uttered within and throughout a diseased and corrupted Government “Court” social reality. The Holy Writings of the T’NaCh literature of mussar common law function as external “case/din” mussar which – so to speak – interprets based upon different “witness” perspectives the “Prophetic” Case heard before the Sanhedrin Court.

               When speech becomes weaponized, society enters moral exile even if geographically sovereign. The geographic references in verse 5 (“Woe is me, that I sojourn with Meshech, that I dwell beside the tents of Kedar”) evoke foreign, hostile environments (Meshech linked to northern peoples, Kedar to Arabian nomads), yet the deeper pain is existential: prolonged dwelling “with him that hateth peace” (v. 6), where the speaker’s commitment to shalom meets only warlike response (v. 7: “I am all peace; but when I speak, they are for war”). This is not merely hysteria but the grammar of moral dislocation—a “dislocated moral refugee.” Study Tehillim 120 not as ascent from exile but as a cry voiced inside a corrupted social reality, including “diseased and corrupted Government ‘Court’” dynamics.

               Post-Bar Kokhba historical trauma—the mass slaughter, expulsion, and Hadrian’s renaming of Judea to Syria Palaestina (135 CE) and Jerusalem to Aelia Capitolina—embodied the shift from physical republic to existential/moral refugee status, paralleling the psalm’s “אוי לי כי גרתי משך” not as mere geography but as enduring alienation.

               By framing the Ketuvim Holy Writings as Gemara to the cited prophets’ Mishna, this sh’itta of learning validates the פרדס kabbalah taught by rabbi Akiva. The organization of the Talmud into a loom-like warp/weft:halacha\aggada wherein דרוש\פשט affix to the aggadic portions of the Talmud, while the רמז\סוד halachic portions of the Talmud “conceal/hide” the judicial vision from the Goyim enemy/censors. Much like the later Rashi commentary to the Chumash – common law precedent based sh’itta radically differs from the Rashi commentary to the Talmud dictionary-p’shat conceals the common law judicial nature of the Talmud. Hence this forced the Baali-Tosafot to write a common law commentary to the Talmud; but even those some 60 Baali-Tosafot did not extend their off the dof precedent case/din study back to make a משנה תורה re-evaluation of the language of the Home Mishna which the Gemara learns through case/rule similar precedents.

               The רשע Rambam Yad statute law commentary to the Talmud directly duplicates the sh’itta of the Shomronim/Canaanites, Tzeddukim, Karaites, NT, Koran – all of who deny the Oral Torah revelation of tohor middot as the revelation of the Torah at Sinai. Where the שם השם לשמה occupied the Yatzir Ha-Tov hearts of the Cohen brit people rather than the Heavens above – like as do the Divine Names אל שדי, אלהים, אל, האל imply. The post Sinai most essential concept of faith: תורה, לא בשמים היא, the First Commandment (greatest of all Torah commandments) defines.

               The Rambam code simply does not qualify as Oral Torah common law but rather expresses the foreign Roman statute law sh’itta of learning. The main consequent impact of the Rambam Civil War, Jewish scholars ceased or forgot that משנה תורה refers to Common Law which defines the k’vanna of the Book דברים. Anglo-American common law perhaps based upon T’NaCH-Talmudic common law, and not the reverse.

               Rambam saved the Hebrew language with his code written in clear precise Hebrew. His rationalist theology “converted” the sealed masoret into a far more palatable format far less threatening to both the church and mosque. Early in the 20th Century the Czar attempted to restrict Yeshiva learning which prioritized the Yad rather than the Talmud. None the less, statute law static deductive reasoning akin to plain geometry. Whereas T’NaCH-Talmud literature communicates פרדס inductive reasoning logic; a flowing dynamic logic that differs from Greek deductive reasoning like Calculus variables differ from Arabraic Algebra; 19th Century hyperbolic geometry repudiates the 5th axiom of Euclid’s plain geometry.

               Off the דרך mainstream Judaism failed to correct the assimilated error of the Rambam’s statute law. The Catholic church during this same period incorporated statute law codification of Catholic dogma quite similar to the Rambam’s halachic codification which changed perverted corrupted Oral Torah judicial common law into religious statute law with prioritizes the false parameter of an Ego based “I believe” religious belief system substitute replacement of Sanhedrin judicial courtroom common law as model by the Framers of both the T’NaCH and Talmud.

               The Rambam code stands apart from the B’HaG and Rif common law codes. His corruption failure to bring sources for his halachic rulings, all later super-commentaries on both his code perversion and similar Tur and Shulkan Aruch statute law perversions failed to correct. For example the כסף משנה speculative attempts to unilaterally bring a Gemara source for the Rambam posok halacha – complete tits on a boar hog useless. No post Rambam super commentary ever affixed a Rambam posok to either a B’HaG, Rif, Rosh similar halacha wherein the latter affix that halachic ruling back to its proper Mishnaic source. Gemara always exists as a commentary to specific Mishnaic sources – always. This off the דרך error of statute law halachic codes set the stage for the Orthodox failure to make massive aliya to Palestine prior to the 2nd White Paper in 1939. The off the דרך Orthodox Judaism as guilty as the Wilderness generation in the days of Moshe and Aaron.

               Courtroom common law ie Oral Torah simply not religious belief system statute law. The earlier halachic codifications maintained fidelity to Oral Torah common law’s relationship between Mishna & Gemara as courtroom law. The framers of the Talmud vision, to write a legal model for the day when Jews reconquered our homeland from the Romans. Who could envision that the g’lut who last 2000+ years?! Prior to the Oct 7th 2023 Abomination War, court reform exploded as a government crisis! Restoration of the Torah as the Written Constitution of the Torah Republic organized into 12 tribal states with the Talmudic model Sanhedrin common law lateral courtroom system alive today as envisioned by the framers of the Talmud.

               Critics of theocratic models argue that a pluralistic democracy, with its secular Basic Laws and independent judiciary, better serves a diverse population facing existential security threats, while proponents counter that the Rambam perversion which “baptized” Oral Torah into Roman statute law avoda zara, fail to grasp that the Rambam Civil War changed the vision of the Framers of both T’NaCH and Talmudic common law. G’lut Jewry of the Middle Ages required a modification of Talmud into a Jewish religion. Modern Israeli society absolutely requires the sense of trust which Sanhedrin lateral courts raise the banner of justice as defined by fair restitution of damages.

               Orthodox proponents of the Rambam code ignore the fundamental difference between T’NaCH-Talmudic inductive logic from Ancient Greek-most European societal based deductive reasoning. The pre-Oct7th Judicial debates across Israel debates primarily focused upon cult of personality issues and totally ignored the day/night differences between Oral Torah inductive logic from Greek/European deductive logic; the latter logic format defines the Rambam statute religious law codification made during the Dark Ages.

               Claims made by Rambam which declared it as a complete statement of Oral Torah totally untrue; proof stands: whenever a person studies Talmud today, the statute law codes of the Rambam error do not comment as does the Baali Tosafot commentary to the Talmud upon how to correctly understand the intent of the language of the Talmud. Hence the statute law codes not included on the page of the Talmud as the Vilna Sha’s includes both Rashi and Baali Tosafot. Bottom line: Oral Torah does not teach Greek-like philosophy.

               The Yad explicitly frames the work as a comprehensive restatement of the entire Oral Law. Both the court of Rabbeinu Yonah and the majority of the Baali Tosafot placed the Rambam into נידוי no different than the later רשע Spinoza. The disaster Paris burnings of 1242 coupled with the 1306 French mass Jewish expulsion permanently destroyed the French common law school of Talmudic scholarship. All super-commentaries written after the Rosh, starting with the Tur base themselves upon deductive statute law reasoning. Akin to how Congress limits individual debates to 15 minutes. Courtroom law requires that both the Prosecutor and Defense close their arguments – at their own determined pace.

               The interplay between the physical destruction of Jewish textual heritage in 13th- and 14th-century France and the enduring symbolic battles over Maimonides’ legacy—including a documented alteration of his tomb inscription—illustrates the complex, often polarized communal sentiments that persisted long after his death in 1204. The 1242 burning of Talmud manuscripts and the 1306 expulsion from France indeed eradicated enormous quantities of evidence, compounding the challenges of reconstructing the full picture of medieval Jewish intellectual life.

               Provençal scholar David Kimhi (c. 1160–1235) and the lingering effects of the 1232–1233 bans on his philosophical writings—opponents altered the stone to read “the excommunicated heretic” (מוחרם ומין). Heinrich Graetz’s monumental Geschichte der Juden (History of the Jews, 1853–1875; English editions 1891–1895) devotes extensive chapters to the Maimonidean controversy, the Paris Disputation of 1240, the Talmud burnings of 1242, and the philosophical divides between rationalists and traditionalists. Similarly, Simon Dubnow’s multi-volume histories (Weltgeschichte des jüdischen Volkes, 1925–1929, and earlier Russian works) analyze medieval Jewish intellectual currents, the French expulsions, and Rambam’s legacy in detail, framing the controversy as part of broader Ashkenazi-Sephardi tensions.

               The Maimonidean Controversy ended in France around the 1306 expulsion, which dispersed communities and halted further documentation. But the ‘domino effect’ of this Jewish Civil War produced internal Jewish chaos and anarchy which invited British and German taxation without representation followed by mass Jewish forced expulsions which culminated in the 3 Century Pope Bull which imposed ghetto gulags and the 1492 expulsion from Spain, followed by the Inquisition and the 1648 Ukrainian Cossack pogroms.

               Foreign invasions traditionally follow internal domestic chaos and anarchy. Rome made Herod king over Judea due to Jewish Civil War. Troskii based his theory of ‘Permanent Revolution’ based upon the model of how the French revolution spread to all surrounding countries who likewise confronted internal chaos and anarchy. Post the Rambam Civil War scholars do not address the subject of Roman law, understood through lenses of legal classifications similar to the organization of a dozen eggs sold in a supermarket.

               A political-legal application to modern Israeli constitutional debates? The revelation of 13 tohor middot at Horev to Moshe Rabbeinu serve as the basis for the Tannaim middot logic formats 7 Hillel, 10 Akiva, and 13 Yishmael affixed to Halacha and the 32 of rabbi Yossi assigned to Aggadic portions of the Talmud. The משנה תורה בנין אב for all these distinct and different middot formats – the revelation expressed through the first Sinai commandment Torah לא בשמים היא which remembers the Egyptian oppression of depriving Israel of the required straw to make bricks. Employment of middot as the “building-block” of inductive פרדס reasoning differentiates T’NaCH/Talmudic common-law from Greek\Roman statute law which organizes decrees made by authorities such as Caesar or Napoleon into defined legal categories. The Six Orders of the Mishna represents an entirely different structured Order than Greek\Roman Statute law codes.

               Tehillem 120 expresses a deep sense of alienation, highlighting the emotional turmoil of living amidst deceitful and hostile individuals. The language underscores a societal environment where trust no longer exists. The concluding verse, “אני שלום וכי אדבר המה למלחמה,” illustrates how words can become weapons, further emphasizing the conflict inherent in social interactions where “peace” employed as a deception-mask which hides and conceals Jealousy and צר עיין.

               Yarmia 9:2–8: explores the pervasive dishonesty and the metaphorical use of the “sword” לשון הרע. Isaiah 59:3–8 – reinforces the ideas of systemic deceit and societal breakdown as communicated in Tehillem 120. Particularly the notion of absolutely no trust/shalom due to the false faces of falsehood.

               Micah 7:1–6 – the untrustworthiness of those closest, this reflects the emotional landscape of navigating relationships marked by betrayal and conflict. Therefore, Tehillem 120 serves as a poignant reflection on the realities of trust and alienation within social spaces, functioning as a precedential text that situates itself within a broader prophetic discourse on integrity and relational dynamics. It highlights the limitations of ordinary communication in the face of systemic dishonesty, aligning closely with the emotional truths expressed in the prophetic literature surrounding it.

               What makes Tehillim 120 so distinctive within the Shir HaMa’alot corpus: it is not a psalm of ascent from exile but a psalm spoken inside a moral exile. Alienation, relational distortion, the collapse of trust, and the weaponization of speech—captures the emotional grammar of this specific Tehillem. To learn the Holy Writings within the T’NaCH requires the Oral Torah discipline: Prophetic/Mishnaic NaCH → Holy Writings\Gemara format encapsulated in both the T’NaCH primary source and Talmudic secondary source literature. Failure to grasp just how the Tannaim and Amoraim influenced by the T’NaCH as the Primary source which dominated their interpretation of Torah common law as expressed through the Mishna and contemporary Tannaic sources of that period during the days prior to the Bar Kokhba revolt against Rome which resulted in the mass population slaughter and transfer of the survivor Jewish populations from Judea and the renaming of the destroyed Jewish second republic unto the alien European name of Palestine; followed later still by Amoraim scholars in Bavil who compiled and organized the Gemara as a common law compilation of Case/Din precedents by which to weight the Case\Rule Mishnaic common law legal compilation made by rabbi Yechuda Ha-Nassi in about 210 CE.

               אוי לי כי גרתי משך not geographic but rather existential. 120 communicates not merely distressed hysteria; but more accurately a dislocated—moral refugee. שפת שקר… לשון רמיה … not one specific liar—but rather a culture of duplicity. חצי גיבור שנונים—not simply a metaphorical flourish, but rather a legal description of speech-as-violence. אני שלום… המה למלחמה peace-talk is interpreted as aggression in a society built on suspicion. No different than the UN British-French-Russia “dictate” for land for peace” post the 1967 War. This hostile foreign propaganda so conveniently ignores the Nasser command to his generals to complete the Nazi Shoah of European Jewry across the obliterated lands of Israel based upon the Roman Palestine model!

               “Mishnaic” Yarmia 9:2-8, the Primary source Tehillem 120 “Gemara” analogue secondary source. The mussar cummunicated in such a “Talmudic learning” views both mussar sources address 1. weaponized speech; 2. systemic deceit; 3. relational breakdown; 4. no trust. Yarmia 9, not merely parallel—but more accurately the Tehillem 120 commentary grasps the blue-print multidimensional facet viewpoint legal categories viewed from this precedent Tehillem “witness”. This “Talmudic” learning serves to define the phenomenon: a society where speech has become a weapon and trust is impossible.

               The structural diagnosis of Tehillem 120 precedent to Isaiah 59:38, specifically to 1. lying lips 2. absence of justice 3. no path to trust/shalom 4. crooked social structures. This Primary source prophetic Mishna functions as the macro version while the Gemara Tehillim 120 precedent operates as the micro (כלל-פרט) example of how the kabbalah of פרדס studies both T’NaCH and Talmudic literature as codified in the Talmud Yerushalmi in Judea and Bavli post renamed as Roman Palestine in Iraqi exile.

               Micah 7:16, the Tehillem 120 precedent views this Primary NaCH source from the witness perspective testimony before a “Sanhedrin” courtroom of: intimate betrayal. This Micah Mishnaic Prophetic Primary source interpreted by Tehillem 120 from the dimension of – NO TRUST even in owns own household; meaning betrayal by intimates which forces the right hand to conceal its intentions from its left hand because relational proximity only increases personal danger. Tehillem 120 “gemara” explains the “Mishnaic” Micah 7 through the lenses of emotional tones where the pain experienced and felt not limited to public humiliation but rather intimate disgrace.

               The Holy Writings of the T’NaCH, expressed through Tehillem 120 duplicates how the Gemara learns the Mishna by bringing similar Case/Rule precedents wherein the style of “Difficulty\Answer” expresses the courtroom Prosecutor vs Defense Attorney legal briefs which bring different legal precedents and therefore debate between them which “set of precedent cases” presented before the Court qualifies as the closes set of valid precedents to best determine the din for the current case heard before the Court. Hence a Torts court has 3 Court justices; one appointed as the prosecutor the other appointed as the defense attorney, and the third rules whenever neither Judge of the court validates the precedents brought by his opposing judicial collegues legal brief. The Talmud refers to this legal impass as taku. Such a legal impass the 3rd court justice rules either one way or the other. Hence all lateral common law Torah courts have an odd number of judges.

               T’NaCH\Talmudic “sovereignty” Civic not theological. This scholarship argues, much like as did Herzl’s “Jewish State” for Jewish equal rights to achieve self-determination through establishment of the Cohen Republic of the Avot. The Herzl assimilated versions of a Jewish state primarily in political-national terms, & most definitely not religious Rambam-halachic formats. The foreign model based heavily from European parliamentary systems, akin to a woman’s menstrual pad. Herzl’s Jewish equal rights to achieve Jewish self determination, as later defined and clarified by the Balfour and League 1922 mandate to establish a Jewish national home. Serves as the political model to forge the Written Torah as the Constitution of the Republic of States/tribes, which mandates Sanhedrin Capital Crimes and Torts courts which function akin to spokes on a wheel. Where small Sanhedrin Cities of Refuge define the borders of the Jewish state.

               The Mishnah’s Six Orders are thematic categories of law. They are not territorial allocations of sovereignty. Converting them into a territorial federal map would require new constitutional engineering determined by the Sanhedrin as the Constitutional Court. Similar to Constitutional courts which operate in civil law countries which likewise through Constitutional mandate ‘Legislative Review’. The Yerushalmi Talmud debates whether king David Nationalized Damascus the establishment of a small Sanhedrin court of 23 City of Refuge; territorial authority requires judicial institutionalization. Sovereignty without courts – incomplete.

               Sanhedrin common law courts review legislation passed by Tribal & Federal governments. Determines conformity with Torah constitutional norms. Defines Federal divisions of power, something akin to the US Commerce Clause. Anointed, based upon Moshe’s dedication of the House of Aaron – the dedication of the Torah mitzva of Moshiach: based upon David’s vain-oath פרט, (touching the כלל dedication to rule the land with judicial justice) expressed through his bloody hands in the matter of Uriah the Hittite.

               Legislative powers such as monetary policy, bureaucratic regulatory agencies primarily restricted to Tribal economic autonomy rather than to some Big Brother Federal overview. For example: telecommunications or international trade etc. The Sanhedrin would inevitably develop interpretive doctrines expanding constitutional text into modern governance domains. That is already a form of constitutional evolution — similar to modern jurisprudence.

               The Torah model of Moshiach, absolutely rejects Goyim cult of personality Gods or prophets! Prophets’ functions as the police enforcers of Judicial court-room rulings chiefly through means of public prophetic mussar. Just as Sanhedrin jurisdiction limited to within the borders of the Jewish state, so too prophet/police.

               Prophets in no way shape or form compare to sooth sayers/witches who predict the future; anymore than prophet sent to Goyim in foreign lands based upon the precedents of Moshe and Yonah. The king of Assyria not the target of Yonah’s mussar. Rather, the g’lut Israelites captured following the collapse of the kingdom of Israel! Torah rejects both “sister religions” as Molach or Baal av tumah avoda zarah.

               A Torah Republic not the same as an ancient Athens democracy. The Book of שפטים serves as precedent. The US model, for example, no where in both its Constitutions, nor its Declaration of Independence – the word democracy ever written. The mussar of the Book of Shmuel openly rebukes Israel for demanding a king. A Torah Constitutional Republic the “Moshiach” משל has the נמשל interpretation which assigns this mitzva as no different than the mitzva of keeping shabbat. All bnai brit Israel have equal obligations to both wisdom commandments/time-oriented commandments throughout the generations.

               The sealed masoret serves as the ‘Basic Law’ for Sanhedrin courts procedural statutes, enforcement authority, mechanisms for constitutional amendment, and mechanisms for removal of judges.

               Shabbat observance organized into wisdom מלאכה which requires k’vanna from toldot positive & negative commandments – inclusive of Talmudic halachot which do not require k’vanna but serve as בניני אבות precedent which elevate toldot commandments/halachot to av time-oriented commandments. Just as shabbat prioritizes “domains” so too does the 6 Orders of the Mishna.

               Just as Yosef’s mockery of his brothers through divination an abomination so too false prophets who seek to entice Israel to embrace foreign cultures and intermarry and most emphatically seek to entice Israel to worship new or foreign Gods. Israel compares to a drop which falls into an ocean; the burden to define and maintain the culture, customs, manners, and habits which separate the chosen Cohen children of the Avot as “t’rumah” from the chol seed of the Avot who fathered a multitude of Goyim; herein defines the substance of the Torah as Constitution which mandate Sanhedrin common law courts.

               Modern constitutions survive because they include amendment procedures. פרדס logic fluid dynamic and flexible. Righteous judicial justice dedicated similar to the Moshiach, to fair restitution of damages inflicted by Jews upon other bnai brit allies/citizens – inclusive of gere toshav Goyim. Moshiach as a Torah mitzva functions as a constitutional ethic, not an executive throne. NaCH prophets often served as the Torah removal mechanism of institutionalized power abuse/corruption.

               Moshiach = constitutional ethic of just rule; Prophets = institutional correction mechanism; public moral rebuke as key removal trigger. Torah = constitutional charter; Sanhedrin = constitutional Federal court system. Prophets, based upon the precedent of Shmuel, did not themselves depose rulers. The blessing/curse brit causes Life or Death just as in the days of Par’o and the 10 plagues. Prophets serve the judicial משנה תורה rulings of the Great Sanhedrin court. Prophesy simply the exorcise of civic conscience. The removal of Rabban Gamliel as Nassi serves as a precedent of “Who removes a corrupt Sanhedrin justice”. Peers dedicated to the pursuit of righteous justice removed Rabban Gamliel not a prophet.

               Authority in Torah jurisprudence – not absolute. Institutional abuse can trigger removal. Correction – internal, not prophetic overthrow. Sanhedrin justice requires as its fundamental basis a combine tribal-federal judicial convention. Herein functions a model for the Constitutional Republic of Israel as the definition of Zionism: Jewish right to achieve self-determination within the borders of the Jewish state. This Constitutional order despises judicial absolutism as equal to the Dark Ages ‘divine right of kings’ narishkeit. The tribal/federal model permits tribal courts participation in both appointments and removal similar to how US State legislatures originally appoint Federal Senators as ambassadors of each and every State represented in the Senate.

               The modern Jewish state not a primitive agrarian-based economy which requires slavery. But an industrial based economy where the State protects citizen rights. Post ’48 & ’67 Israel respects the political accomplishments of the American and to a far smaller degree the French revolution(s). But rejects the Marx 1848 Das Capital socialism as utterly corrupt and flawed. On par with the European Central Banking model which the traitor Wilson copied and forced America make entangling alliances with Europe! Adam Smith’s free banking model the economic ideal for a healthy Torah constitutional republic. Who stabilizes the economy during external crises (war, global capital shocks, or trade embargo)? The tribal and Federal legislatures and/or Knesset “bear the yoke of the kingdom of heaven”. A gold\diamond-based commodity currency serves as the Constitutional ideal. The Federal government compares to the power of Congress to mint currency.

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            2. 

               justrojie

               February 25, 2026

               tl;dr cries

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            3. 

               mosckerr

               February 25, 2026

               I understand

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            4. 

               justrojie

               February 26, 2026

               tysm!

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3. 

   Jake

   February 17, 2026

   Im savory.

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   1. 

      justrojie

      February 17, 2026

      same!!

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4. 

   Jake

   February 17, 2026

   If we do gey reincarnated i definitely lived near the ocean or sea. Ive visited the northern Pacific and Atlantic in depth, gulf of Mexico, Atlantic coast of Ireland. Way to much cold. I guess living next to Lake Michigan is almost even.

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   1. 

      justrojie

      February 17, 2026

      it’s as close to the ocean as possible in the midwest that’s fasho

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5. 

   Nicholas K F Matte

   February 17, 2026

   You know which pasta dish I need to try in authentic? Cacio e Pepe! Have you had a REAL THING plate of this superb looking meal? I cooked one up once, it was pretty good, but I know I missed the target a bit right? But it was good though!

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   1. 

      justrojie

      February 17, 2026

      yasss i’ve had it before and it is tasty!

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6. 

   Hazel

   February 17, 2026

   That’s the magic of the ocean– we can both feel free and small. That’s why I love blue–sky and ocean

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   1. 

      justrojie

      February 17, 2026

      it’s beautiful out there… the unknown

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      1. 

         Hazel

         February 17, 2026

         Yeah exactly!

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7. 

   Kymber @booomcha

   February 17, 2026

   I do the same thing when I eat out.

   Cheese and pasta get me every time. The spaghetti dish sounds interesting.

   I would love to go there someday.

   Thank you so much for playing! 🌸🩷

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   1. 

      justrojie

      February 17, 2026

      thanks for the prompt, Kymber! yasss cheese and pasta… my weakness!

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8. 

   ianmdudley

   February 17, 2026

   Mexican green spaghetti? How have I never heard of this?

   As for the ocean, I love the sound and smell and breeze, but not a fan of sand. As soon as it gets in my shorts, I’m neither small nor large.

   I’m itchy…

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   1. 

      justrojie

      February 17, 2026

      mexican green pizza is so delicious. gah, that’s one thing i could eat often!

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      1. 

         ianmdudley

         February 17, 2026

         Now I’ll have to try it.

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         1. 

            justrojie

            February 17, 2026

            it’s a must!

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9. 

   Panagah Amn

   February 17, 2026

   Hello dear friend 🤍
   Before you scroll past, please take a moment for lives that have no voice and no one to protect them…💔
   These innocent souls have no voice, no shelter, and no one to protect them… 💔
   Please stand with us and join the Panagah Amn family to help turn this beautiful project into reality.
   By sharing our stories with your friends, posting our website on your page, or reblogging one of our stories, you are helping give these animals a second chance at life.
   Even one share can change their fate and bring hope where there is none. 🐾🤍
   With your support, we may finally find a sponsor for this mission and make this project possible.
   Please help us — together we can save them. 🙏 https://panagahamn.wordpress.com/2026/02/14/jik-thirteen-years-of-loyalty-and-a-love-that-took-a-piece-of-my-heart-with-him-%f0%9f%92%94%f0%9f%90%be/

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10. 

    Baby Dreamland

    February 18, 2026

    Amazing 😍

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    1. 

       justrojie

       February 18, 2026

       thanks, baby!

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       1. 

          Baby Dreamland

          February 18, 2026

          Welcome baby

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11. 

    alexraphael

    February 18, 2026

    Is great to find out more about you

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    1. 

       justrojie

       February 18, 2026

       thanks so much, alex!

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