10 responses to “Devotion vs. Performance: Lessons from the Pharisees”

1. 

   mosckerr

   December 17, 2025

   Continuing with our study of the Gemara of Kiddushin. משנה תורה, קידושין אב משנה, סוגיה ב’. ואשה בפחות מש”פ, לא מקניא נפשה

   Our Av Mishna in this mesechta – restricts. Just as שוה פרוטה restricts so too and how much more so age and maturity of the child restricts. Scholarship in Talmudic common law does not read words printed on a page and react like as does statute law and reactionary newspaper intellectuals. Torah common law requires of any talmid in any generation or Era to make the critical סדור דיוקים – logical inferences. The term סידור refers specifically to the Jewish prayer book and generally relates to the order of logical order of tefillot according to פרדס logic or reasoning. מערות דיוקים – another way of expressing logical inference deductions. For example: in three Av ברכות an one תולדה blessing of this זימן גרמא מצוה the key term פרנסה established in each of the 4 blessings.

   Av time-oriented commandments sanctify מלאכה rather than simply עבודה. The latter verb defines the תולדות מצוות שלא צריך כוונה. Therefore the repeated reference to פרנסה functions as a רמז (words within words) pun upon מלאכה as פרנסה. A father has a Torah obligation to teach his children a trade. Professionals in a “trade union” earn higher wages than simple common minimum wage workers. Herein defines the “mussar rebuke” of the k’vanna of ברכת המזון as a time-oriented מלאכה מצוה.

   Every time a scholar elevates a תולדה מצוה שלא צריך כוונה to a Av tohor time-oriented commandment, herein defines the meaning of חידושי תורה. Torah scholarship, like expressed through statute law assimilated Karaism Judaism, denies the existence of זימן גרמא חידושי תורה. This idea: “זימן גרמא חידושי תורה” refers to instances that provoke intellectual engagement in the study of Torah, emphasizing the depth and complexity of mitzvot that require skill and thought, rather than simple or rote actions.

   The post Rambam Civil War projects to this day the karaite philosophy of doing mitzvot by rote. Its this basic must fundamental יסודי סוד which permanently separates Jewish common law פרדס Judaism from Karaim Orthodox Judaism both in the days of the Tzeddukim – who like the later Karaim rejected the Oral Torah פרדס judicial common law legalism. They all sought to substitute an “orthodox Jewish religion” to replace Sanhedrin courtroom authority. The Tzeddukim Cohonim heretics, no different from the korban offered by Cain – a barbeque dedicated unto Heaven מצוה עבודת השם שלא לשמה. “Post the Rambam Civil War” the Tzeddukim and Karaim preceded the rote “tradition” of Greek\Roman statue law substitute for Jewish common law through Yad, Tur, Shulkan Aruch alien Goyim-like halachic codes.

   The tefillah דאורייתא of ברכת המזון rote reading printed words in the bencher utterly fails to distinguish and separate מלאכה from עבודה. Absolutely no different from Yeshiva students who study Talmud for years, and yet can not distinguish judicial common law from Roman statute law. Based upon the mitzva of Shabbat, this mitzva serves as the Av model of all time-oriented commandments. Just as both קידוש והבדלה separate and distinguish between מלאכה מן עבודה, all other Torah Av time-oriented commandments require a Havel k’vanna which remembers the Avot brit oaths as מלאכת עיקר or מלאכה יסודי.

   Roman statute law, by definition, has no “family genetic” “DNA” connections with the wisdom of מלאכה; just as race does not define the chosen Cohen people, but rather Jews who keep and follow the culture and customs practiced by the Cohen people as determined through T’NaCH, Talmud, Midrashim, & Siddur – herein the precise precondition placed upon all Gere Tzeddik. The Rambam, Karaim, Tzeddukim. Samaritans who converted to Judaism, typically referred to as “כנעניים” (Ken’anim), like as expressed in a Mishna in Baba Kama. Whereas mesechta Sanhedrin refers to Gere Toshav, temporary Goyim residents, by the term: bnai Noach. Specifically expressed through the 7 mitzvot “bnai Noach”.

   This learning today relies extensively upon the Oral Torah middah רב חסד which means מאי נפקא מינא או תמיד מעשה בראשית. The latter metaphor, twice repeated in the opening blessing prior to ק”ש שחרית, refers to the vision of מלאכה as the wisdom which for ever “creates” the Chosen Cohen bnai brit people from nothing in all generations throughout time. The av tuma avoda zara abomination of “virgin birth” negates the Torah sanctification of Av tohor time oriented commandments.

   ולרב הונא דאמר חופה קונה מק”ו למיוטי מאי? למעוטי חליפין.(Tzedduki, Canaani, Karaite, Rambam, Tur, Shulkan Aruch, substitute statute halachic religious law.) ס”ד אמינא הואיל (דתנן: האשה נקנית) וגמר קיחה קיחה משדה עפרון, מה שדה מקניא בחליפין אף אשה נמי מקניא בחליפין קמ”ל – למעוטי חליפין (The halachot of statute halachic religious Orthodox Judaism religious law – null and void.)

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   1. 

      The Inner Lens

      December 20, 2025

      Thank you for sharing this rich and detailed analysis. From a Messianic Jewish point of view, the heart of your argument can be understood like this:

      You’re emphasizing that Torah was never meant to function as a rigid rulebook. Instead, it was designed to be a living, thoughtful, covenant‑based way of life. In this view, real Torah learning requires careful thinking, making distinctions, and understanding the deeper purpose behind the commandments — not just reading words on a page or following rules mechanically.

      This approach fits closely with how Yeshua taught. He didn’t reject Torah; He restored its original intention. His teachings consistently pushed people beyond rote religious behavior and back toward the heart of God — toward obedience that flows from relationship, not habit. In that sense, He stands firmly within the tradition of interpretive, covenantal Torah that you’re describing.

      Your point about marriage in Kiddushin also fits this pattern. Marriage isn’t a business transaction; it’s a covenant. And halakha protects that covenantal meaning by refusing to treat it like a simple exchange of goods. Messianic Judaism would say the same about God’s relationship with His people: it’s not a contract, it’s a sacred bond.

      Where you critique later halakhic codification for becoming too rigid or statute‑like, a Messianic perspective would say that Yeshua calls us back to the living voice of Torah — a way of walking with God that is guided by the Spirit, rooted in Scripture, and shaped by intentional, thoughtful obedience.

      In short, your argument highlights the difference between a Torah that is alive and relational versus a Torah that is reduced to technical rules. Messianic Judaism resonates strongly with the former, seeing Yeshua as the one who brings that original, covenantal vision back into focus.

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      1. 

         mosckerr

         December 21, 2025

         Greetings Inner Lens. Just as the Yad Chazak of the Rambam, the Tur of the son of the Rosh, and the Shulkan Aruch do not qualify as Torah Sh’baal Peh so too the fraudulent Protocols of the Elders of Zion New Testament Jesus false messiah shares no common ground with the post Golden Calf revelation of the Oral Torah. Proof post NT Xtians know nothing about the inductive reasoning Kabbalah of פרדס.

         By their fruits you shall know them. This statement taught by your Universal God and not by the Sinai tribal local god of the 12 Tribes. Your God not the same as the First Commandment revelation of the Spirit Name that no image and how much more so no word translation can encapsulate. Translating the Spirit Name to words defines the Sin of the Golden Calf which both the NT Universal God and the Koran Allah Universal God both worship different Golden Calves. Goyim employ theology to Create Gods. Before the NT fraud no one ever knew of JeZeus. Just as before the Koran publication by Muhammad no one ever knew about Allah. Both Av tuma avoda zarah define the 2nd Sinai commandment just as does the worship of Baal or the worship of the Gods of Egypt or Canaan or Babylon or the Persian bi-polar Gods of Good and Evil. Your fraud religion’s theology mirrors this Av tuma avoda zarah with your bi-polar Father vs Satan fallen Angel Persian theology simply repackaged.

         Brit does not correctly translate into Covenant just as the Spirit Name revealed in the first Sinai commandment does not translate to any word. The opening of the gospel of John be damned.

         All Torah – common law. The fetish of Xtian theology concerning messiah likewise a Oral Torah פרדס common law judicial ruling based upon precedent Torah commandment precedents. Taking verses from the T’NaCH ripped out of contexts proves only that the NT a fraud. Just as Post Shoah slaughter of 75% of European Jewry in less than 3 years proves that the God of Xtianity a dead God. 2000+ years of slander, oppression, corruption, rapes, torture and slaughter murder encapsulates your own God’s “by their fruits you shall know them”.

         Xtianity has no fear of heaven. Because it did then Xtians would know that “fear of heaven” refers to a person’s “Good Name reputation”. And Xtianity has destroyed their reputation permanently following the Shoah.

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      2. 

         The Inner Lens

         December 21, 2025

         I grew up with Replacement Theology. My father taught it, and it shaped my earliest views of Scripture, Israel, and covenant. Over time, as I studied the history of Christian‑Jewish relations, the covenantal structure of Torah, and the harmful outcomes of supersessionist teaching, I came to see how far those doctrines stray from honoring the God of Israel and the Sinai covenant. Turning away from them has been part of reclaiming a truthful, covenant‑faithful understanding of Israel’s enduring brit with Hashem.

         I speak to Christians who still hold to Replacement Theology not in anger or condemnation, but because I understand its pull, its logic, and its cost. I was formed by it too. But its long history — intertwined with discrimination and violence against the Jewish people — has shown me that it does not honor Hashem, the covenant, or the Jewish people. I have repented of it, and I ask them, respectfully, to reconsider it as well.

         I recognize that Judaism, grounded in the Sinai covenant, does not accept the New Testament as authoritative. On this point, I respectfully disagree. My disagreement is not with Judaism’s covenantal integrity — which I honor — but with the supersessionist conclusions many Christians draw from that rejection. Judaism’s refusal to accept the NT does not diminish Israel’s brit, nor does it justify the claim that the Church has replaced Israel. Instead, it underscores the enduring validity of the covenant God made with the Jewish people.

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      3. 

         mosckerr

         December 21, 2025

         Brit does not correctly translate as the Xtian “covenant”. The first word of the Torah בראשית the 6 letters of this word contains words within words. ברית אש. What’s the “fire” of the “brit”. Swearing a Torah oath לשמה. The Xtian new testament violates both the first Sinai commandment תעשה מצוות לשמה and by definition the 2nd Sinai commandment – It worships along with the Korah Allah other Gods.

         T’shuva does not correctly translate to the Xtian term repentance. T’shuva learns from Moshe causing HaShem to remember the oaths sworn to the Avot when HaShem vowed to destroy Israel and cause the seed of Moshe to birth the chosen Cohen people which the NT replaces with the Jesus messiah nonsense.

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      4. 

         mosckerr

         December 25, 2025

         hillery Clinton a big fan of Xmass. She declared before Congress: “What difference does it make!?” What separates one Xmass pogrom from an Easter blood libel?

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      5. 

         The Inner Lens

         December 25, 2025

         Centuries of replacement theology have conditioned many Christians not to see the harm these ideas have caused. When a community is formed around a distorted story, the distortion feels like truth. Only the Ruach HaKodesh can open our eyes to the damage and lead us back into humility, repentance, and genuine love.

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      6. 

         mosckerr

         December 27, 2025

         The Rise of a New Middle East. In 1948 post Shoah Jewry, compares to the mythical phoenix rising from the ashes.

         At the heart of the Jewish State beats the pulse of Shabbat observance. Zionist Israel – a secular State. How to understand and correctly interpret the קידוש sanctification of Shabbat that forbids the types of work necessary to build the Mishkan — specifically מלאכה. Off the דרך Yeshiva institutions emphasize what Jews can’t do on Shabbat.

         This tuma צר עין expressed by religious Orthodox Judaism rabbis has defined the cultural identity of g’lut Jewry following the Roman forced expulsion of Jews and the renaming of Judea unto Palestine by European aliens. Arabs cannot even pronounce the letter “P” as in Balestine! Arafat’s opportunistic propaganda declares the Balestinian people descended from the Philistine boat people who invaded Gaza from the Greek Islands. As if Arabs originated from ancient European civilizations.

         The connection between מלאכה כנגד מלאכים. The shabbat קידוש by emphasizing איסר מלאכה therein defines עבודת השם on the 6 days of chol. This Torah commandment, עבודת השם, Jews dedicate their obedience to the Torah by sanctifying the חכמה של תורה – שנקרא מלאכה, throughout the 6 days of Chol. Shabbat serves as the logical דיוק which specifies the wisdom of the Torah throughout the Ages and generations.

         On the day of Shabbat a person rests from doing the עבודת השם of מלאכה which creates מלאכים created through the מלאכה of טהור זמן גרמא מצוות. Shabbat as a time-oriented commandment dedicates not to sanctify time-oriented commandments on that one day of the week. Hence totally not relevant whether a person first squeezes the juice of a lemon onto sugar in a glass, and their after fills that glass with tea. Rabbi Yisrael Meir Kagan (the Chofetz Chaim), author of the Mishnah Berurah (1947), his commentary to the assimilated statute halachic code originally written by Yosef Karo – both men walked completely off the דרך.

         The day of Shabbat Jews דוקא do not do the עבודת השם required to construct the Mishkan – establish a מקום קבוע for the Shekinah. Meaning, Jews do not do mitzvot which requires k’vanna on the time-oriented mitzva day of Shabbat. The logical דיוק instructs a powerful mussar. On this day Jews rests from sanctifying acts of מלאכה; to sanctify the dedication to do acts of tohor time-oriented commandments which require k’vanna on the 6 Days of Chol – the definition of the Torah commandment known as עבודת השם. During the 6 Days of Chol – like shabbat – Jews dedicate not to doing acts of theft, oppression, sexual perversion, and judicial injustice to our bnai brit allied Cohen people.

         Shabbat as a day set apart from the שישה ימים של חול, serves primarily as a day of rest from creating מלאכים על ידי זמן גרמא מצוות. During these 6 days of “shabbat” (shabbat understood as inclusive of the entire week and not simply one day of that week.), Jews חכמה של תורה creates more “allies” on our side than the multitudes of Goyim enemies who seek another Shoah; like the Armies of Arabs in both the 1948 and 1967 Wars. Therefore, viewed from this perspective the mitzva of Shabbat simply crucial for spiritual rejuvenation. A purpose rest from doing time-oriented commandments with k’vanna, such that a Jew re-invigorates his dedication of doing עבודת השם time oriented commandment wisdom throughout the coming 6 days of Shabbat, based upon the Order of Creation of the Universe.

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      7. 

         mosckerr

         December 29, 2025

         Continuing our study of the Gemara of Kiddushin. משנה תורה אב משנה, סוגיה ב’ — מניינא דף ג

         Understanding the basics of Oral Torah a fundamentally required absolute. Wrote of rabbi Akiva’s רבוי מיעט compared to rabbi Yishmael’s כלל – פרט, פרט – כלל middot by which both men interpreted through different sh’ittot the kabbalah of פרדס inductive logic reasoning. Clearly neither Boris Badenov, nor his boot licking sidekick Natasha Fatale (Rambam & Yosef Karo) understood the distinctions which separate Torah common law from Roman statute law.

         ולרב הונא דאמר חופה קונה מק”ו. למעוטי מאי? למעוטי חליפין. ס”ד אמינא הואיל וגמר קיחה קיחה משדה עפרון, מה שדה מקניא בחליפין, אף אשה נמי מקניא בחליפין. קמ”ל. This “משל” term “קמ”ל”, what defines its נמשל interpretation? The Gemara asks: למעוטי מאי? Hence, our Gemara contrasts rabbi Yishmael’s midda of ק”ו against rabbi Akiva’s midda of רבוי מיעט. When ever encountering a קמ”ל, this משל teaches the נמשל of either a רבוי מיעט. A fundamental chiddush, how to correctly read the Talmud with an understanding discerning eye – comparable to the tongue of a wine bibber. The Talmud defines understanding as: discernment like from like.

         The פרט of בראשית כד:ב requires research. Let’s open by making a מדרש רבה analysis. Midrash functions as a reference resource for Talmudic study. The flat assimilated Yeshiva education system totally ignores learning Talmud together with Midrash, a clumsy yet cunning schemer basic Snidely Whiplash error. Which utterly backfires in a pathetic shallow addiction to the Rambam error of literal word translation Orthodox Judaism religious stupidity.

         בראשית רבה נט:ח – Midrash Rabbah connects this verse through the midda of גזירה שוה to כי יקח איש אשה. Avraham & servant Eliezer cut an oath alliance Torah common law legal precedent prototype. The hand-under-thigh Torah language refers to an oath sworn obligation through which the גזירה שוה equally applies to the קידושין oath brit obligation which obligates a Man to give a get to his ex-wife if he divorces her. What does the mitzva of קידושין acquire? The Nefesh O’lam Ha’Ba of the woman’s soul! Specifically learned from the Torah precedent בכל נפשך repeated twice in the opening first two paragraphs of the ק”ש. Bereishit Rabbah learns this critical גזרה שוה, as a critical proto–common law precedent; a foundational legal principles or decisions that define the development of Oral Torah common law as we know it today.

         The רבוי מיעט – The acquired “wife” does not lose her independent da’at. Kiddushin-betrothal does not confer ownership over the woman, her various aspect: such as her body, labor or personhood. She exits marital status through get, not resale. Never does she qualify as ממון: money, valuable possessions, and property. Herein interprets the k’vanna of the language of our Av Mishna, which does not say: האשה נקנית לאיש, but האשה נקנית בשלש דרכים — the mitzva of קידושין separates this woman from all other women. Herein understand how the gospel Av tuma avoda zara touching the vile story of virgin birth follows Greek mythology of Hercules rather than Oral Torah common law.

         The precedent of Avraham and his servant sworn oath, this Torah brit alliance obligates. Hence this Torah precedent critical in understanding the mitzva of קידושין as an oath alliance brit obligation which obligates both Man and Woman equally. קידושין acquires exclusive – מיעט – over the woman’s nefesh-standing vis-à-vis other men. Herein explains why adultery qualifies as a Capital Crime case which only a Sanhedrin court can adjudicate. Hence no Goyim court qualifies as having authority to issue a divorce. This fundamental recognition that only Torah courts shall determine “the Jewish Problem”, as expressed through the post Shoah oath: NEVER AGAIN.

         Oral Torah does not function as a תולדות commentary on the Written Torah —Oral Torah common law derived from precedent תולדות positive and negative Torah commandments. קידושין acquires a brit-level oath obligation as a Av Torah time-oriented commandment. This oath alliance obligation establishes enforceable duties such as כתובה, גט, & fidelity. This mitzva does not treat the acquisition of a wife comparable to how a man acquires ownership of a עבד כנעני; the concept of “soul” understood as title acquired to all future born children fathered consequent to this קידושין. This Torah mitzva serves to amplify the k’vanna of swearing an oath alliance לשמה – the first Sinai commandment; the greatest commandment in the revelation of the Torah at Sinai.

         ולרב הונא דאמר חופה קונה מק״ו

         למעוטי מאי

         למעוטי חליפין

         This question cannot be asked within Rabbi Yishmael’s כלל–פרט system alone, because: A pure ק״ו would expand; a pure גזירה שוה from שדה עפרון would import all kinyanim. Hence the danger: ס״ד אמינא:

         הואיל וגמר קיחה קיחה משדה עפרון

         מה שדה מקניא בחליפין

         אף אשה נמי מקניא בחליפין

         This while logically correct under Rabbi Yishmael’s sh’itta. But rabbi Akiva’s קמ״ל = רבוי מיעט, not כלל–פרט. So קמ״ל here teaches the negative boundary of the רבוי, just as it likewise understands the relationship between Shabbat to Chol! A very important precedent since the mitzva of shabbat critically defines: HOLY; just as korbanot dedications define the kingship mitzva of Moshiach. Moshe anointed the House of Aaron to dedicate the nation to pursue righteous judicial justice. The prophet Natan cursed the House of David with eternal Civil War after he failed to rule with justice in the matter of the baal of Bat Sheva. Just as Aaron did not offer up barbeques to Heaven through korbanot, so to the Moshiach does not rule as king if he fails to establish righteous common law Federal Sanhedrin courts!

         Acquisition to the “title” Nefesh O’lam Ha’ba of the woman’s soul does not compare to buying or selling chattel. Reading the Talmud as if it compares to the novel of a Harry Potter NT false messiah – Protocols of the Elders of Zion fraud-literalism, destroys and uproots precedent-based Oral Torah common law/משנה תורה. Rabbi Akiva’s kabbalah of פרדס inductive logic, ancient Greek syllogism deductive logic simply does not work any more than does the Yad, Tur, or Shulkan Aruch assists students to correctly understand how to study and learn the Talmud. Hence the sages codified in the Talmud referred to as “Oral Torah”, whereas the Rambam Yad in no way, shape, manner, or form qualifies as Oral Torah. The two systems compare to the Planets of Mars and Venus.

         The קמ”ל always signals רבוי–מיעט. In this particular case: it excludes chalipin, despite the valid ק״ו logic. Because the acquired object – a brit obligation over the “nefesh” soul. Which likewise the Oral Torah differs from the Yad, Tur, Shulkan Aruch counterfeits, the acquisition of “nefesh” simply not ממון, but rather the future born children – the definition of the first Torah commandment: be fruitful and multiply. The רבוי מיעט of the קידושין acquisition of “soul”, separates Goyim from the chosen מיעט Cohen people created through the Av tohor time-oriented Torah commandment of קידושין. Which aligns perfectly with Bereishit Rabbah’s oath-alliance precedent.

         The concluding statement of מדרש רבה נט:ח — א”ר יצחק חטיא דקרתך זונין זרע מנהון. Rabbi Yitzhak stated: ‘The wrongdoing of your actions prevents their sustenance from coming;’ restated: “produces continuity only when obligation is preserved.” This closing statement of Midrash Rabbah נט:ח functions as a juridical boundary marker – informing how legal drosh “borders”; the Tosafists reasoning perhaps qualifies it as הלכה למעשה. My sh’itta of inductive reasoning argues the comparison between the case of our Gemara — to the case introduced by Midrash Rabba (the definition of inductive vs deductive reasoning) – do not interpret the קידושין oath brit alliance as the acquisition of an object but rather as the very definition of creating the chosen cohen people through tohor time-oriented commandments.

         Torah common law draws category boundaries, such as Sanhedrin courts only have legal jurisdiction within the borders of Judea. Or prophets serve as the police enforcers of judicial common law legal rulings; if no Sanhedrin courts then likewise no prophets. Despite the koran narishkeit which declares that prophets sent to all peoples across the Planet and the Arabs the last people on Earth to receive their “chosen” prophet; hence their absurd declaration that Muhammad was the last of the prophets!

         חליפין has the legal meaning which presumes חפץ – a thing. ‘Fungible goods items’ qualify as horse-trading, interchangeable goods. Fungibility facilitates easy transactions and exchanges. Representative by contrast refers to something or someone who stands in for or symbolizes someone or something else. Like Representatives voted into the Federal Congress, they serve as proxies for the voting electorate within any given US State. In basic horse-trading, money functions as a representative of legal trade instead of barter. A common custom practiced by Goyim societies: wife swapping.

         Torah law never universalizes categories without jurisdiction. This fundamental מאי נפקא מינא – רב חסד middah forever separates Torah common law from Islamic (and Christian) universal-prophetic claims, which erase jurisdictional boundaries entirely.

         Kiddushin cannot tolerate representation … wife swapping. A nefesh cannot be substituted; brit cannot be “grafted” to Goyim who do not and never have accepted the revelation of the Torah at Sinai. Fidelity cannot be symbolically reassigned; the Torah oath brit which creates the chosen Cohen people defined to Talmudic established culture and customs, personal, exclusive, & non-fungible. The Torah phrase “והיו לבשר אחד” — not metaphysics — rather anti-fungibility common law. Therefore חליפין utterly treif in the matter of קידושין because it baptizes brit into a substitute theology exchange which replaces the pursuit of justice as faith for belief in some theologically created new God as faith.

         The mitzva of קידושין rejects the Goyim custom which perceives marital bonds as transferable; persons as interchangeable units; relationships as revocable exchanges which defines the legal concept of fungibility in human marital relations. Therefore our Gemara blocks that endpoint at the root by excluding חליפין. Herein our Gemara separate kiddushin from market place logic of acquisition of goods and property.

         Therefore, קמ״ל in Kiddushin functions as a רבוי–מיעט marker: it affirms that Kiddushin functions as a true kinyan, while excluding any kinyan whose logic presumes fungible object-ownership; therefore חליפין – excluded because brit over nefesh cannot be represented, substituted, or exchanged.

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      8. 

         mosckerr

         December 21, 2025

         The issue of the judicial ruling “null and void”. touching the Rambam, Tur, Shulkan Aruch, and the whole of Orthodox Judaism which bases halacha upon Roman statute law, does the halachic posok of statute law qualify as Oral Torah?

         Answer: No it does not. The Karaim because they had no פרדס logic system had to create their own interpretations. For example: having visited a Karaite bet knesset in the Old City of Jerusalem I saw with my own eyes their version of the Torah commandment mezuzah. The Karaite religion makes the Xtian 10 commandments as their mezuzah. No that’s not the mitzva of mezuzah any more that the Rambam, Tur, or Shulkan Aruch codes of halachah compare to the Talmud as the Oral Torah.

         Just as the Golden Calf word translation Gods of the NT and Koran do not obey the first Sinai commandment.

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