Jewish Oral Torah law goes by the Hebrew of משנה תורה. This term means “Common Law”. What separates Torah commandments from Torah Law/משנה תורה. A basic fundamental that neither Jesus nor Paul correctly understood.
Paul, for example, opposed brit melah/circumcision. He also declared that Goyim were not under the Law. But his religious rhetoric/propaganda – it “conveniently” (half-truth), failed to distinguish the difference between Jewish Common Law from Roman statute law. Big ‘mistake’ made on purpose.
Jesus struggled with the Pharisee concepts of Shabbat mitzvot observances. The Pharisees, (Greek translation of P’rushim. P’rushim means separated; like a person separates t’rumah and tithes.), they serve as the for runners of the rabbis found in Talmudic Torah common law codification. Jesus, like Paul, clearly did not understand the logic system which defines the whole of משנה תורה, also known as the Book of דברים, the Oral Torah Common Law. Why?
Shabbat observance centers upon not doing מלאכה, translated as “work”. The Talmud of tractate Shabbat defines מלאכה as not doing the 39 principal labors required to build the Mishkan in the days of Moshe the prophet. Jesus clearly failed to grasp that the Oral Torah functions as a logic system format which compares commandments as precedents to determine law. The logic by which the sages compared Torah commandment precedents to other Torah commandments to determine the Law, known as middot. Based upon the revelation of the 13 tohor middot at Horev. This logic system stands as the יסוד/foundation\ of making logical דיוקים/logical inferences.
The Ramban, his introduction to his commentary to the Chumash/5 Books of the Torah\, refers to the kabbalah of white fire on black fire. This metaphor of kabbalah compares to taking a picture with film. Such a pre-computer Age picture has a negative. From that negative, it’s possible to make duplicate pictures. Making the logical דיוק goes by the term of reference known as משל\נמשל or parable/moral. That’s how the whole of the Oral Torah/משנה תורה logic system interprets the k’vanna of the Written Torah.
The Written Torah contains commandments. The Oral Torah employs commandments as legal precedents to derive Torah common law. Roman statute law has no such logic system format as Jewish common law. Roman law relies upon the logic formats established by the ancient Greek philosophers, Plato, Aristotle and others. The Rambam’s halachic code, known by the perverse name as משנה תורה, learns halacha by Roman statute law rather than Jewish common law. A fundamental mistake copied by the Tur and Shulkan Aruch Roman statute law codifications of Talmudic common law. The Apostle Paul, not alone in making the gross error of assimilating and embracing the culture and customs established by the Roman and Greek empires.
The Opening commandment of the Sinai revelation: the thesis statement to the entire Torah! Jesus clearly did not learn this most basic fundamental; he confused the commandment to love as the greatest of the commandments. The Talmud of tractate Baba Kama/First Gate\ teaches the משל of hanging a mountain by a hair. The דיוק, the נמשל of this משל, hanging a mountain by a hair: all the other 612 Written Torah commandments depend upon obeying the 1st Sinai commandment. What defines the 1st Sinai commandment? Doing the other commandments לשמה.
Herein distinguishes the vision of Law Moshe received outside the land of Israel, from the actual practice of Law as justice within the oath sworn lands. Observance of Torah commandments לשמה, the 1st Sinai commandment a person can only do them within the oath sworn lands. Hence the revelation of the Torah at Sinai/Horev exists as only a prophetic vision of mussar, and not a historical fact.
In the Name of the 1st Sinai Commandment, includes a reference of the deliverance from Egypt. The mitzva of shabbat too expresses this identical k’vanna. (Do not know a simple translation for this extremely abstract term, other than the “dedication of tohor middot”. But that’s a completely different discussion).
The Torah commands: do not do מלאכה on Shabbat. How did the Talmud interpret the meaning of the term מלאכה? Torah logic functions by means of making דיוקים/logical inferences. Tractate Shabbat teaches the משל of the 39 principal labors required to build the Mishkan/Tabernacle of the Congregation. But the deliverance from Egyptian slavery, directly addressed in the 1st Sinai commandment, refers to a completely different set of מלאכה … the מלאכה by which Par’o enslaved Jews to make bricks to build his cities!
The term שבת can mean 7th day. But the דיוק on the word שבת also, something like a pun has two or more different words which sound alike, (((foul and fowl for example. The word fowl has one meaning for Odor and another meaning for baseball))), shabbat also means “week”. To keep shabbat entails a dedication. The idea of a sacrifice burnt offering dedicated upon an altar – too most essentially entails the act of swearing a Torah oath. A brit Jew, (cannot cut a brit without swearing a Torah oath), commits to not doing forbidden work on the day of Shabbat, as a משל to not doing forbidden work on the week of Shabbat נמשל!
Meaning a brit Jew dedicates not doing any of the 39 forbidden labors required to build the Mishkan on the day of Shabbat, a משל. As a compound dedication to not doing the מלאכה of slavery of the rest of the days of the week/known also by the name שבת, the נמשל or the דיוק which defines the k’vanna of keeping and observing the mitzva of shabbat.
Jesus did not understand this basic fundamental of shabbat observance. Shabbat exists as both a single day and also the whole week in one word. To keep shabbat means that a person commits to not doing forbidden labors on the rest of the days of the week, such as theft, oppression – such as slander, violence – such as murder or rape, and perversion of courtroom justice, the remembrance of Egyptian slavery … during the rest of the days of the shabbat week! Because the church fathers relied upon Greek logic and denied the Oral Torah logic system, they erroneously assumed that shabbat existed as a single day of the week. The church does not stand alone in this huge error, the Rambam, Tur, and Shulkan Aruch made the identical mistake, they too assimilated to Roman statute law and abandoned Jewish common law.
The Jewish concept of Moshiach. Jewish common law/משנה תורה\ this law legal system stands upon precedents. The concept of Moshiach/messiah, a powerful commandment. What Torah precedent defines the anointing by the prophet Shmuel/Samuel\ of both Shaul and David as Moshiach? The New Testament failed to ask this basic, fundamental question. A big ooops mistake. Moshe anointed the House of Aaron as Moshiach! The prophet Isaiah teaches a huge mussar interpretation of the Written Torah: No Torah commandment to offer sacrifices!!!!
So, what explains the anointing of the House of Aaron as Moshiach and the 3rd Book of the Written Torah??? The concept of the Mishkan – דיוק – teaches the נמשל of ruling the oath sworn lands of conquered Canaan with righteous lateral Sanhedrin courtrooms. These courtrooms function through Common law and not Statute law. British courts compare to ancient Israeli courts in that both legal systems function by way of common law. French and German courts function by way of Roman statute law.
The British Parliament, whatever law it passes defines the Constitution of the British nation-state. American law by contrast has a written Constitution. Hence the US Supreme Court can and has overruled laws passed by Congress and the President. It can and has disqualified law passed by the other 2 Branches of the Constitutional American government. The Supreme Court can and has negated some of those laws and declared them unconstitutional. British courts cannot overrule a law passed by Parliament. Because a law of Parliament defines the Constitution which British courts must uphold.
British common law stands upon legal precedents as does ancient Israeli משנה תורה common law. But the 5th Book of the Torah, דברים, empowers Sanhedrin courtrooms with the additional power known as ‘legislative review’. The Sanhedrin courts like the US Supreme Court can declare a law passed by the Government/the king\ as unconstitutional. But more than the enfranchisement of the American Supreme Court. The Sanhedrin courts have the mandate to rewrite a disqualified Unconstitutional law passed by both Houses of Congress and supported by the Executive branch of the Government.
The Sanhedrin lateral common law court has the power to define the original intent of the Torah Constitution. The Sanhedrin courts not only interpret, but they can also turn and impose their reinterpreted qualified-law upon the nation as a whole — the power, intent and purpose of ‘legislative review’!! Talmudic common law, for example employs the prophetic mussar instruction contained within the Aggadic portions of the Talmud to accomplish ‘legislative review’ of the halachic precedents the Gemarah employs to interpret the intent of a Mishna which the Gemara reviews.
Therefore the משל of the Mishkan, as found in the 2nd Book of the Written Torah teaches a נמשל — the establishment franchise within the Sanhedrin Federal lateral common law courtrooms of legislative review!!! King Shlomo made a big oops mistake when he ignored the mussar which the prophet Natan commanded. When he decided to ignore the prophet Natan and built the 1st Temple, rather than establish the Sanhedrin courts legislative review authority across his kingdom. The last mitzva achieved by Moshe before he passed, he built three of the Cities of Refuge. The Cities of Refuge contain Small Sanhedrin Courts which try Capital Crimes Cases. Hence, based upon the context of this Torah precedent commandment, the prophet Isaiah later commanded the mussar, that Israel never received any commandment within the Torah to dedicate sacrifices!!!! The concept of known as “Beit HaMikdash” only serves as the משל to the Federal Sanhedrin Court system נמשל.
The New Testament presents the messiah story of Jesus as a sacrifice. Another ooops huge mistake. Torah faith centers upon the obligation to conquer the land of Canaan and thereafter rule this land with righteous common law courtroom justice!!! A radically different concept of faith than that preached by Xtians and Muslims theological Creeds and Dogmas.
The prophet Shmuel cannot add or subtract from the Torah commandments. Just as Moshe anointed the House of Aaron to make oath dedications through the משל medium of sacrifices, to rule the conquered lands of Canaan with: נמשל righteous lateral common law courtrooms, so too the anointing of Shaul and later David follow the parameters established by this Torah precedent. Moshe anointing the House of Aaron as Moshiach/messiah. The mitzva of Moshiach — the establishment of the Sanhedrin Federal Court franchise.
Article Originally from Mosckerr