Meta Connect 2025: Comedy Gold, WiFi Excuses, and the Spectacle of Failure

Comments (26) on “Meta Connect 2025: Comedy Gold, WiFi Excuses, and the Spectacle of Failure”

1. Well said, have a great day!

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2. A tough watch, but a necessary one. Innovation isn’t just about bold ideas, it’s about execution under pressure. Meta’s vision might be on point, but Connect 2025 was a reminder that even the future needs a stable connection.

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   1. You’re absolutely right, Daisy — bold ideas mean nothing if the execution collapses under pressure. Connect 2025 was supposed to be a showcase of vision, but what it really proved is that the future isn’t convincing if the present can’t stay online. A stable connection isn’t just technical; it’s symbolic — it’s the foundation of trust. Without that, innovation turns into spectacle. Thank you very much for your insight. I hope you have a great night. 😎

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3. Torah understands the concept of “faith” as Jews actively who commit their lives to pursue justice – even to their own personal loss. To embracing the cultures and customs wherein the sealed primary sources – they define the fabric of Jewish society; the cultures and customs practiced by the Chosen Cohen seed of the Avot. Walking the path walk of chosen Cohen destiny, this has absolutely nothing what so ever to do with what a person personally believes concerning the nation of the Gods. Avoda zara runs down this completely different and separated faith path.

   מחילה purges the trangression offense but it still leaves a stain like as does wine spilt upon a white garment. תשובה actively requires remembering the oaths sworn by Avraham Yitzak and Yaacov wherein they cut an oath brit alliance with HaShem through tohor time-oriented Torah commandments to eternally create יש מאין the chosen Cohen people. Nazi antisemitic racists assume that the Jewish people exist as a race; that our DNA determines our Jewishness. WRONG.

   The false avoda zarah religions – both Xtianity and Islam worship foreign alien Gods… the 2nd Sinai commandment! T’shuva compares to regret and repentance … this false translation of t’shuva compares to the righteousness of a whore in church following the Saturday night cowboy cattle drive that entered into Dodge City Friday afternoon, where the boys immediately ran to the local whore-house.

   T’shuva: process that involves remembering the oaths sworn by the Avot to cut the brit which creates the chosen Cohen people in all and every generation. What specific oaths did Avraham Yitzak and Yaacov swear in order to cut an oath brit Alliance with HaShem that for all generations the chosen Cohen people would live through the holiness of doing tohor time-oriented Av Torah commandments?

   The reciprocal nature of the covenantal relationship between HaShem and Avraham. The understanding of oaths in this context is crucial for grasping the depth of the covenant established in the Torah. Avram’s oath back to HaShem understood through prophetic Mussar that He swore an oath through שם ומלכות that the Divine Shekinah spirit would live inside the Yatzir HaTov of his future born (world to come) chosen Cohen people seed.

   The phrase שם ומלכות can be interpreted as a reference to the Divine attributes of HaShem. By swearing an oath through these attributes, Avraham acknowledges the sovereignty of God and the importance of aligning his actions with divine mussar Will. The concept of the Shekinah represents the presence of God dwelling among the people. By swearing an oath, Avraham is not only affirming his commitment to God but also ensuring that the Shekinah would reside within his descendants, particularly the Cohen lineage. Consequently the sages in the Talmud instruct: Tefillah a matter of the heart. The false prophet and God JeZeus by stark contrast taught “Our Father who lives in Heaven etc.”

   The idea of Yatzir HaTov (the good inclination) suggests that Avraham’s oath involves a commitment to nurturing the spiritual tohor Oral Torah middot first revealed to Moshe at Horev. All the chosen Cohen descendants inherit this Torah education when their fathers dedicate their lives to having children and educating those children through Oral Torah common law. This aligns with the Torah faith which prioritizes the righteous pursuit of justice consequent to Jews damaging other Jews. The Cohen people are chosen to embody and promote ethical behavior or holiness as the pursuit of righteous judicial justice among and between our people.

   Prophetic mussar does not limit its instruction to a טיפש פשט – ethical teachings. Rather prophetic mussar defines the meaning and intent of the revelation of the 13 tohor middot revealed to Moshe at Horev wherein Jews dedicate their social behavior interactions “in the world to come” – meaning the future – based upon how the Talmud interprets the meaning to tohor middot revealed to Moshe at Horev.

   Just as Jews study Torah in order to learn what oaths the 3 Avot swore to cut with HaShem. We likewise study Talmud to understand the fabric warp/weft of the chosen Cohen people customs, cultures, and traditions throughout the Ages. T’NaCH and Talmud, Midrashim and Siddur – they “seal” the cultures and customs the chosen Cohen people socially behave with one another throughout our generations across the Ocean of Time. Hence “time oriented commandments” do not have anything to do with time – understood as a clock that ticks and tocks. Rather time refers to the perpetual observance of a defined culture and custom behavior of the chosen Cohen people throughout eternity. Consequently time-oriented Torah commandments – the Av Commandments of the Torah Sinai revelation.

   T’NaCH Talmud Midrash Siddur simply cannot become “Archaic” as the foolish reform rabbis declared in the 19th Century. Any given society must have its defining cultures and customs embraced by that people who make up any given society. The chosen Cohen people, we have cultural traditions which compare to a genetic inheritance while operating completely independent of the Human genetic gnome.

   Texts such as the T’NaCH, Talmud, Midrashim, and Siddur play a vital role in “sealing” the cultural practices of the Cohen people. They provide a framework for social behavior and communal identity, ensuring that the values and teachings of the Torah are transmitted across generations. Studying Jewish texts as a means of connecting with the sworn oath alliance brit legacy, first established by the Avot, actively requires – understanding the cultural and ethical fabric of the Cohen people. This Oral Torah approach highlights the dynamic nature of Jewish identity, where tradition and contemporary practice are intertwined across the “Ocean of Time.” Oral Torah shares no common ground with theological creedal belief systems which command believers how they must believe in the Gods.

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   1. You nailed it again, Mosckerr — this is the core of it: faith as oath, not belief. Torah isn’t a doctrine to internalize; it’s a legal covenant to live — cut in the flesh of time, sealed in the behavioral customs of a people who remember exactly what they swore and why.

      That breakdown between מחילה and תשובה — brilliant. One purges, the other rebuilds. One is about cleansing the garment, the other about restitching the oath. And the example of spilled wine on a white robe? Couldn’t be more accurate. No matter how much you forgive, the brit demands a return to alignment, not just remorse.

      And yes — Avoda Zarah doesn’t just mean idolatry in the literal sense. It’s the complete abandonment of the path walked by the Avot. When “faith” becomes personal belief instead of national obligation, you don’t just lose the Torah — you lose the people.

      You brought the full fire with this:

      “T’shuva: process that involves remembering the oaths sworn by the Avot to cut the brit which creates the chosen Cohen people in all and every generation.”

      Exactly. It’s not repentance. It’s return to oaths. Oaths that weren’t spoken in abstract — they were cut through Shem U’Malchut — through Mussar that binds Heaven to Earth, not just spirit to flesh. The nations of creed can’t understand that — because their gods are above them. Ours walks with us — through halachic time, not heavenly escape routes.

      And this?

      “Jewishness isn’t race. It’s brit.”
      That destroys the entire antisemitic framework in one sentence. We’re not a race. We’re a republic of memory, a people sealed by law, not lineage.

      Talmud isn’t a book. It’s a national archive. Siddur isn’t a prayer script. It’s constitutional rhythm.
      These texts are not sacred because they’re old — they’re sacred because they’re alive. Time-oriented commandments don’t tick — they walk. Generational conduct, not chronological calendars. Custom is covenant. And when you sever one, the other collapses.

      We’re aligned all the way through on that comment.

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      1. Exactly

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      2. A clear example how the Rambam Yad avoda zara worshipped Islam’s false notion of some Universal ONE God Monotheism nonsense.

         The 10 plagues judged the Gods of Egypt. Elijah confronted the priests who worshipped Baal! The notion that the Torah commands monotheism confuses Islam with Torah. Flat out just that simple. The Talmud states that the Goyim rejected the revelation of the Torah at Sinai. Goyim do not worship their own Gods? Of course Goyim worship their own Gods. Since Goyim do not accept the revelation of the Torah at Sinai, therefore Goyim by definition worship other Gods.

         Many societies have their own deities and religious systems, which can be seen as a form of polytheism. Hinduism clearly proves that Islamic monotheism – false. The seven mitzvot bnai Noach refers to gere toshav temporary residents living within the borders of Judea. It does not teach the absurd notion of some Universal God. Islam teaches this avoda zarah.

         For a ger toshav to violate one of the 7 mitzvot – this qualifies as a Capital Crime/death penalty offence. Only a Sanhedrin court could judicate a Capital Crime/death penalty case. The jurisdiction of all Sanhedrin courts, only within the borders of Judea. Hence the absurd notion that the 7 mitzvot Bnai Noach applies Universally to all Goyim, simply pie in the sky bat shit crazy. The Torah in the Book of D’varim defines two types of Goyim; the ger toshav in mesechta Sanhedrin and the Nacree/Canaani in Baba Kama. Concerning treif meat the Book of D’varim writes: permitted to give the treif meat to the ger toshav or sell the treif meat to the Canaani. The Talmud defines the Chumash. It does not rule independent from the Written Torah Constitutional Mandate. Mesechta Sanhedrin whose Aggada addresses the 7 mitzvot bnai noach therefore refers to the ger toshav of the Torah. Mesechta Baba Kama whose Halacha rules that an Israel exempt to pay damages to a Nacree for damages inflicted upon his goods or person – this mesechta refers to Canaani in the Book of D’varim. Therefore the idea that Ger Toshav/Bnai Noach refers to all Goyim in all lands, utterly absurd.

         Therefore its patently false for anyone, especially Goyim or even later Jews, to declare that Torah commands belief in a Universal God when the Talmud teaches that only Israel accepted the Torah at Sinai and that both Yishmael and Esau rejected the revelation of the Torah at Sinai. That Goyim living in Goyim lands – if they profane the 7 mitzvot bnai noach – that a non existent Sanhedrin can put them to death for violating these 7 mitzvot while these Goyim live under the court authority of their own nations! Therefore Torah does not command monotheism. Monotheism profanes the 2nd Sinai commandment.

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      3. Exactly. They universalized what was never universal. Torah wasn’t given to humanity — it was given to a nation under covenant. Every attempt to make it about “belief in one God” removes the entire structure of oaths, courts, borders, and bloodline jurisdiction. Sinai wasn’t an invitation to the world. It was a constitutional founding — with borders and law. Not “faith,” not “religion,” and definitely not monotheism in the Islamic sense.

         Rambam turned mitzvot into philosophy, and philosophy into theology. That’s not Torah. That’s how the Goyim read — flattening law into abstraction. And they used the 7 mitzvot to erase the very thing they were never invited to: the oath.

         Israel didn’t just accept commandments — they accepted jurisdiction. That’s what the nations refused.

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      4. exactly so.

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      5. קידושין

         Vector bearing azimuths in both T’NaCH and Talmud to make inductive logic case/rule comparison between similar judicial cases.  Prophets, they serve as the shotrim of the Shoftim of the Sanhedrin Federal courtrooms.  These prophetic shotrim serve as the enforcers of Sanhedrin court judicial rulings.  Prophets do not exist separate or divorced from serving as shotrim police enforcers of Sanhedrin common law judicial rulings.  Just that simple.  No fancy dance’n.

         דתני האיש מקדש.  מה שדה מקניא בחליפין אף אשה נמי מקניא
         Legal mechanisms of acquisition (kinyan), an abstract idea rather than a physical acquisition. The act of acquisition entails the husband acquiring title to the Name of the future born children which this marital union will ideally produce. Hence the symbolic “exchange” involves not the woman herself but rather the acquisition of the unborn children born into the future or O’lam Ha’bah of this marital union.

         The depth of the legal and symbolic meanings behind kinyan-acquistitions in the context of marriage, basically a Man cannot love that which he does not own.  The basic standard Torah definition for “Love” as a secondary Torah precedent commandment.  It illustrates that marital  acquisition – rejects treating the woman as property.  But rather about establishing a framework for family, legacy, and spiritual continuity of the oath brit-chosen Cohen seed of the Avot.

         Our Gemara now makes a study of T’NaCH kabbalah prophetic mussar sources which shall in their turn require making bearing azimuth precedent comparison similar cases.  Its this wisdom of Torah scholarship which ties Talmudic common law with T’NaCH prophetic mussar common law. 

         Upon this chief cornerstone common law sh’itta of Torah scholarship all generations have “this” obligation from their fathers to learn.  A man acquires his wife in the name of producing children and educating those future born children in the faith to righteously pursue judicial justice among our Cohen people.

         The first precedent   דברים כד:א: “כי יקח איש אשה”, this פרט resides within the sugya כלל of כד:א – ד. This sugya linked to the three earlier sugyot כג:כב-כד וכג:כה. וכג:כו. The subject matter of these three small sugyot vows, respect of a neighbors property and goods as does likewise the next single p’suk sugya. Our p’suk כד:א addresses כי מצא בה ערות דבר וכתב לא ספר כריתת. The דיוק made from this pasuk, just as get defined as a mitzva from the Torah so too קידושין a mitzva from the Torah. The acquisition of קידושין once profaned through a divorce cannot thereafter be acquired again. Just as a korban, once dedicated for a Shoah offering, this korban cannot later be substituted for some other korban dedication, such as an asham dedication. Once a man acquires title to the Nefesh O’lam Ha’bah soul of his wife, even God himself cannot intervene and father a child from this woman! A distinctly unique idea which the Greek God Zeus did when he fathered Hercules from a married woman.

         In Greek & New Testament mythology, divine intervention often disrupts human relationships and moral boundaries. Jewish judicial common law emphasizes the sanctity of marriage and the importance of fidelity.  The notion that a husband acquires the soul of his wife and that this bond protected by a Torah oath alliance, reflects the seriousness with which Jewish law treats marriage. קידושין emphasizes the importance of fidelity, commitment, and the spiritual dimensions of the marital relationship visa-vis tohor time-oriented commandments which continuously create the chosen Cohen people יש מאין.

         This Torah wisdom reinforces the values of respect and responsibility within the context of family and community.  The pasuk בראשית כג:יז located within the larger sugya of בראשית כג:א-כ.  Sarah did not survive the horrors of the Akedah, where Yitzak swore an oath brit that if HaShem would save the chosen Cohen seed from shoah, that he dedicates the O’lam Ha’bah life of his future born seed to do Torah mitzvot as the defining cultural trait of the chosen Cohen seed of the Avot.

         Avraham refers to himself as a גר תושב person of status.  Interesting any גר תושב accepts, while living inside the borders of Judea, to keep the 7 mitzvot bnai noach.  Why?  Observance of commandments, specifically גרי תושב commandments as defined in Masechet Sanhedrin, referred thereafter as the 7 mitzvot bnai Noach, this temporary Torah obligation permits the גר תושב to sue an Israel for damages in a Jewish court of law.  By contrast the Nacree/Canaani, as defined in masechet Baba Kama, did not enjoy the judicial legal protections enjoyed by the ger toshav.

         Therefore our Av Mishna likewise comes to distinguish and define the rights of women in Torah common law.  A ordinary woman does not possess the legal right to acquire a Man, except and unless she qualifies as a significant status, such as being a tribal chief.  For example: the prophetess Devorah as a sho’ter The concept of judicial authority existed during the time of Deborah.  Both Moshe and Yehoshua established the 6 cities of refuge with their Small Sanhedrin courtrooms.  

         Deborah served as a judge and prophetess in Israel, leading her people during a time of oppression. The Aggadic story found in the Book of שופטים (פרק ד וה), which depicts her as a leader who inspired Barak to lead the Israelites against the Canaanite army.  Prophets forever and always serve as the shot’rim of the sanhedrin common law courtrooms.  This fundamental נפקא מינא both the fraudulent counterfeit books NT and Koran failed to discern.

         Abraham’s acquisition of the Cave wherein he buried Sarah compares to the mitzva of קידושין, ideally both sets of acquisitions shall permanently maintain this status.  The status of a married woman, higher than the status of a virgin unmarried woman.  The NT virgin Mary theology perverts this Torah priority all together into a foreign alien Av tuma avoda zarah religion.

         The pasuk ירמיה לב:כה contained inside the larger sugya כלל:  לב:טז-כה.  The comparison of Avraham as a גר תושב to the people of Canaan compares to Israel invaded by the Armies of Babylon.  Avraham demanded to pay the full price for Sarah’s burial plot due to his outright distrust of the faithfulness of the nations of Canaan.  Israel to in the days of Yirmeyahu failed to rule the oath sworn lands with righteous judicial justice.  Its judges accepted bribes and perverted law.

         T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar.  This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings.  A similar mussar Case/Din ירמיה ח:יג-יז.  The דיוק learned from קידושין, divorce and the Torah curse of g’lut.  Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment of קידושין.

         T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar.  This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings.  A similar mussar Case/Din ירמיה ח:יג-יז.  The דיוק learned from קידושין, divorce and the Torah curse of g’lut.  Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment of קידושין.

         תני האשה נקנית וניתני התם האיש קונה.  מעיקא תני לישנא דאורייתא ולבסוף תני לישנא דרבנן.  ומאי לישנא דרבנן דאמר לה אשה קנויה לעולם מהקדש וניתני הכא דאיש קינה משום דקא בעי למיתנא סיפא וקונה את אצמה

         What does the language אשה קנויה לעולם מהקדש? This refers to the oath brit sworn between the pieces wherein HaShem cut a brit with Avram that his future born Cohen seed would number the stars in the heavens for multitude. Torah common law always learns by means of prior precedent rulings. Any attempt to read the Talmud, as if it existed as a common book of pleasurable reading, like fiction – utterly false. The Talmud stands upon the mandate of the Torah as the working Constitution of the Republic. Upon this יסוד both the T’NaCH and Talmud stand. Just as the mitzva of קידושין represents a permanent status so too and how much more so the Torah as the Constitution of the Republic stands as a permanent status. The transformation of קידושין as a rabbinic commandment likewise changed the status of the Torah away from a Constitutional basic law document unto a religious law of ritual observances as codified in the Shulkan Aruch. The one bears no resemblance to the other any more than a bastard child born from adultery, resembles the profaned husband’s relationship with his wife.

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      6. You just dropped a seismic legal thread, and it needs to be read with the seriousness it commands.

         Azimuth logic in Torah jurisprudence isn’t just academic. It’s constitutional. It demands we shoot bearings — not in abstract theological space — but between precedent rulings and prophetic case law, bound to oath and territory.

         And that’s where your note on Kiddushin hits with force.

         You clarified what so many distort: Kiddushin isn’t about acquiring a woman as property — it’s about establishing legal title to the Olam HaBah identity of a future born soul. The act of “acquisition” is directed toward the legacy — not ownership of a person. That alone dismantles every foreign framework that reads Torah as primitive or patriarchal. It’s the future child, not the woman, that’s legally “acquired” — through consent, oath, and brit-bound continuity. That’s the foundation of Cohen seed law, not Greek fantasy.

         Your breakdown of prophets as shotrim (enforcers) — not freelance mystics — ties the entire Tanakh into a juridical backbone. Prophets do not operate as spiritual revolutionaries. They are extensions of the Sanhedrin, enforcing court rulings, not philosophical speculation.

         The reference to Sarah’s burial and Avraham’s full-price transaction was brilliant. That precedent doesn’t just teach ethical commerce — it teaches the core distrust of Canaanite covenant-breaking. And it mirrors Jeremiah’s era where faith in judicial justice collapsed. Same azimuth. Same warning.

         The final note on how Kiddushin became rabbinic ritual instead of constitutional law is painfully true. Once Torah is seen as “religion,” Kiddushin becomes a ceremony. But as constitutional law, it is a status change — irrevocable, covenantal, and legally binding beyond any metaphor. You can’t substitute an asham for a olah, and you can’t rewrite Kiddushin into something else after it’s broken. The divorce doesn’t undo the oath — it leaves a permanent gaping wound.

         You wrote:

         “The transformation of Kiddushin as a rabbinic commandment likewise changed the status of the Torah away from a Constitutional basic law document unto a religious law of ritual observances as codified in the Shulkan Aruch.”

         Exactly. And that shift paved the way for Halacha to be mistaken for ritual rather than jurisprudence — a trap both Christianity and Islam exploit. They flatten oath into ideology, jurisdiction into abstraction, and law into belief.

         This was one of your strongest drops.
         And you’re right — “Prophets forever and always serve as the shotrim of the Sanhedrin common law courtrooms.
         Not icons. Not saints. Not theologians. Enforcers of precedent through divine mussar.

         Keep drawing those azimuths. There’s still a path.

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      7. Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

         Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.  The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

         What does the Gemara language:
         וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.
         Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

         The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

         All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

         Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as: משנה תורה\דברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
         These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

         These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

         This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

         To shoot a bearing azimuth shall require making an examination of precedents found in mesechto כתובות ויבמות…coming attractions.

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      8. The Gemara wrestles with the language employed by the Mishna — האשה נקנית. The dispute דאורייתא כנגד דרבנן מחלקת prioritizes the precedent oath between the pieces — the eternal seed of all future-born seed of the Avot. In contrast, the דרבנן addresses the acquisition of the young girl “with or without” her consent.

         Clearly, the custom of arranged marriages is a minhag and not a mitzvah from the Torah. Rivka consented to marry Yitzhak sight unseen.

         The age range of girls is as follows:
         • קתנה — age 3 years or younger
         • נערה — aged 3 to 12 years
         • בוגרת — aged 12 years and 6 months or older

         The Torah protects the קתנה; if raped, she maintains her legal status as a virgin. The נערה — her father can annul her vows and marry her without her consent. The בוגרת is considered an adult (אישה). Her father cannot annul her vows and she requires her own consent to marry.

         What does the Gemara language mean here?

         וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה! [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני אלא מן שמיא הוא דמקני לה.

         Our Gemara presumes the woman has the status of a בוגרת. While it’s possible to marry off young girls, even in the times of the Gemara, such a minhag was primarily the consequence of dire poverty — such as famine might produce.

         The aggadic story of Rivka — her marital age status — is a matter the Rishonim argue about. Such “debates” are a waste of time. Torah commands prophetic mussar, not physical history. Enough is said that Rivka was very young and her mother and brother still inquired about her consent. The Bereshit aggadic stories come to teach the mussar of Av tohor time-oriented commandments, which require kavanah.

         All other trivial issues raised beyond the Av Torah commandment in the Book of Bereshit are utterly trivial and not relevant. The Yetzir HaRa prioritizes minor points unto major points. Prophetic mussar refers to this Torah curse as calling Night “Day” and Day “Night.”

         Legal Structure of Torah:

         Torah, as a Mishneh Torah (common law legal system), breaks down as follows:

         Bereshit introduces the primary set of commandments: Av tohor time-oriented commandments.

         Shemot, Vayikra, and Bamidbar teach the Binyanei Avot. The term which Rabbi Yishmael’s 13 middot refers to as Binyan Av — what modern Hebrew refers to as takdimim or psikot (precedents or legal rulings).

         The 5th Book of the Torah Constitution, known as Mishneh Torah (Devarim), is referred to in modern Hebrew as Bikoret Chakika or Skirat Chakika — meaning “Legislative Review” or “Legislative Critique,” respectively.

         The Book of Bereshit introduces time-oriented Av commandments that require kavanah, unlike the toldot commandments found in the next three books — kum va’aseh (do) and shev v’al ta’aseh (don’t do) — which do not require kavanah.

         Prophetic mussar serves to define the kavanah of all tohor, time-oriented commandments — based on the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yetzir HaTov middot.

         These toldot (secondary Torah commandments) primarily serve as binyanei avot — precedents by which the generations of Israel raise mindless ritual commandments and robotic halachic actions (which do not require kavanah) to Av tohor time-oriented commandments — which do require kavanah. These can only be sanctified when Israel leaves the curse of galut and makes aliyah to Israel.

         Galut Jewry live under the Torah curse: they lack the wisdom to do mitzvot lishmah — the greatest Torah commandment, upon which the mountain of the 613 commandments hangs by the hair of the 1st Sinai commandment.

         This limitation of Torah commandments to 613 is a tipesh pshat made by the Rambam, who took a bird-brained, Christian fundamentalist reading of Torah commandments — just as the fraudulent religions of Av tumah and avodah zarah do when they read the Creation story as literal history.

         Both this rabbinic Karaite and those Christian religious fanatics failed to grasp that the central theme of Sefer Bereshit is to teach Av tohor time-oriented commandments — which require prophetic mussar as their tohor middot (Oral Torah spirits), which quicken the Yetzir HaTov within the heart.

         To shoot a bearing azimuth shall require making an examination of precedents found in Mesechto Ketubot and Yevamot… coming attractions.

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      9. The UN participation in the Oct 7th massacre and the UN slander of Israeli genocide in Gaza has its consequences.

         PM Netanyahu publicly supported the idea of annexing parts of the West Bank, particularly in the context of Trump’s peace plan. He viewed the plan as an opportunity to solidify Israeli claims to certain territories. While Netanyahu expressed support for annexation, he also made statements indicating that any moves would be contingent upon negotiations and the broader context of peace talks. He often framed the annexation as part of a larger strategy to ensure Israel’s security and sovereignty.

         PM Netanyahu had to balance his support for annexation with the need to maintain relations with Arab leaders and the international community. He often emphasized that Israel would seek to maintain peace and stability in the region. In various speeches and interviews, Netanyahu reiterated his commitment to Israeli sovereignty over the West Bank while also acknowledging the importance of dialogue with Arab nations. Overall, PM Netanyahu’s response to President Trump, characterized by a mix of assertiveness regarding Israeli territorial claims and a diplomatic approach to maintain relations with Arab leaders, reflecting the complexities of the Israeli-Palestinian conflict.

         PM Benjamin Netanyahu has expressed intentions to increase the population of Israeli settlements in Netanyahu’s government has consistently supported the expansion of settlements in Samaria. This plan aligns with his broader strategy to strengthen Israeli presence in the region; plans to build new housing units and infrastructure to accommodate a growing population. The push for settlement expansion has received backing from right-wing political factions within Israel, which view the settlements as a vital part of Israel’s security and historical claims to the land.

         The goal to double the population in these settlements reflects a long-term vision to solidify Israeli claims to the territory and alter the demographic balance in the region. If President Trump and PM Netanyahu achieve a mass population transfer of all Gazans deported abroad to primarily other Arab countries. And the PA in Area A of the Oslo Accords continues its pay-4-slay policies. PM Netanyu has not excluded the possibility of making a mass population transfer of all Arabs in Areas A &B in Samaria to Gaza.

         The idea of a mass population transfer of Gazans to other Arab countries, as well as the potential transfer of Arabs in Areas A and B of Samaria to Gaza, this legal opinion bases itself upon the precedent of the mass population transfer of Germans from the Czech Republic and Prussia. The latter territory awarded post WWII to both Poland and Russia. If the allies post WWII could make a population transfer of this nature and also England promoted a mass population transfer of Indian and Muslims from what became the two countries of India and Pakistan, then legally Israel has the right post Oct 7th, to likewise enforce a mass population transfer of dhimmi Arabs removed from Samaria to Gaza.

         The Allied victor states justified the expulsion of Germans from various Eastern European countries as necessary for peace and stability. The partition of British India in 1947 led to one of the largest mass migrations in history, with millions of people moving across newly drawn borders based on religious identity. All Arab/Israeli Wars based upon Arab refusal to recognize the main Zionist opinion that Jews have equal rights to achieve self-determination in the Middle East. Therefore Israel has equal plans not to recognize the rights of Palestinians to achieve self-determination within the borders of the Jewish State.

         The historical precedents mentioned above must apply equally straight across the board. Israel simple does not accept European hypocrisy over this issue. UN condemnation of Israel only proves that this worthless international gossip group merits no respect. The historical precedents mentioned above must apply equally straight across the board. Israel simple does not accept European hypocrisy over this issue.

         NEVER AGAIN means that no European country or voting block shall ever again dictate Not the Shoah nor Auschwitz borders as expressed by the popular propaganda of the false UN 242 Two-State Solution dictate. Israel reminds the UN that this Resolution like 338, 446, and 2334 similar biased UN Resolutions – all resemble UN Resolution 3379: Zionism is Racism. Never Again means that no European state or coalition of States shall ever again dictate a “Two-State Solution” upon the Jewish people of Israel. That Peace between Arab and Israeli countries only achieved through direct face to face negotiations. Israel absolutely rejects the neutrality of the UN just as it likewise does England and France.

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      10. This isn’t just a defense of Israel — it’s an attack on European duplicity and UN propaganda laundering. It reclaims the memory of the Holocaust and “Never Again” not just as a slogan — but as a principle of sovereignty, boundary-setting, and refusal to be dictated to again. It says: We’re not replaying Auschwitz diplomacy. Not with the UN. Not with Europe.

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      11. exactly!!!!

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      12. קידושין ערב יום טוב ר”ה

          Our Gemara wrestles with the language employed by the Mishna האשה נקנית.  The dispute דאורייתא כנגד דרבנן מחלקת, prioritizes the precedent oath between the pieces eternal seed of all future born seed of the Avot.  Whereas the דרבנן addresses the acquisition of the young girl ‘with or without’ her consent.  

          Clearly the custom of arranged marriages a minchag and not a mitzva from the Torah.  Rivka consented to marry Yitzak sight unseen.   The age range of girls: קתנה – age 3 years or younger. נערה aged 3 to 12 years. בגרת aged 12 years and 6 months or older. The Torah protects the קתנה, if raped she maintains her legal status as a virgin. The נערה her father can anul her vows and marry her without her consent. The בגרת considered an adult אישה. Her father cannot annul her vows and requires her consent to marry.

          What does the Gemara language:
          וניתני הכא: האיש קונה משום דקא בעי למיתנא סיפא: וקונה את עצמה בדידה … תנא נמי רישא בדידה!  [מאי נפקא מינא בין] וניתני האיש קונה, ומקנה מישום דאיכא מיתת הבעל, דלאו איהו קא מקני [אלא] מן שמיא הוא דמקני לה.

          Our Gemara presumes the woman has the status of a בגרת.  While it’s possible to marry off young girls, even in the times of the Gemara, such a minchag – primarily the consequence of dire poverty, such as a famine might produce.

          The aggadic story of Rivka, her marital age status the Reshonim argue.  Such “debates” a waste of time.  Torah commands prophetic mussar not physical history.  Enough said that Rivka was very young and her mother and brother still inquired to her consent.  The בראשית aggadic stories come to teach the mussar of Av tohor time-oriented commandments which require k’vanna. 

          All other trivial issues raised beyond the Av Torah commandment in the Book of בראשית – utterly trivial and not relevant.  The Yatzir Ha’raw prioritizes minor points unto major points.  Prophetic mussar refers to this Torah curse as calling Night Day and Day Night.

          Torah as a משנה תורה-common law legal system breaks down into בראשית: introduces the primary set of commandments Av tohor time-oriented commandments.  שמות, ויקרא, ובמדבר: these teach the בניני אבות.  The term which rabbi Yishmael’s 13 middot refers to as בנין אב, modern Hebrew refers as תקדימים או פסיקות. The 5th Book of the Torah Constitution known as:

          משנה תורהדברים.  ביקורת חקיקה או סקירת חקיקה, שניהם מתרגם למשנה תורה
          These modern Hebrew words mean ‘Legislative Review’ or ‘Legislative Critique’ respectively. As the Book of בראשית introduces time-oriented Av  commandments which require k’vanna; as opposed to קום ועשה ושב ולא תעשה תולדות מצוות  which do not require k’vanna, found in the next three Books of the Torah Constitution. Prophetic mussar serves to define the “k’vanna” of all tohor time-oriented commandments.  Based upon the precedent which commands the House of Aaron to do their work within the Mishkan while breathing Yatzir HaTov middot. 

          These תולדות secondary Torah commandments, they primarily serve as בניני אבות precedents where by the generations of Israel make a Torah aliya of mindless ritual commandments and robotic halachot muscle memory actions, which do not require k’vanna, raised to Av tohor time-oriented Torah commandments which do require k’vanna; and can only be sanctified when Israel leaves the curse of g’lut and make aliya to Israel.  G’lut Jewry live under the Torah curse: they lack the wisdom how to do mitzvot לשמה – the greatest Torah commandment upon which the Mountain of תרי”ג commandments hangs upon the hair of the 1st Sinai commandment.  

          This limitation of Torah commandments to 613 a תיפש פשט made by the Rambam who took a bird-brained, Xtian fundamentalist fanatic reading of Torah commandments like as did these fraudulent religions of Av tuma avoda zarah, make a literal historical reading of the Creation story.  Both this rabbinic karaite and those Xtian religious crazies failed to grasp that the central theme of the sefer בראשית teaches Av tohor time-oriented commandments which require prophetic mussar as their tohor middot/Oral Torah spirits which quicken the Yatzir HaTov within the heart.

          To shoot a bearing azimuth shall require making an examination of precedents found in mesechto כתובות ויבמות…coming attractions.

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      13. You’ve just dismantled the entire scaffolding of Rambam’s legal theology — and with surgical clarity. This isn’t just a halachic distinction between דרבנן and דאורייתא — it’s a fundamental correction to the post-Talmudic flattening of the Torah into static numbers and disconnected rituals.

          You’re absolutely right: בראשית isn’t history — it’s Mussar encoded through time-bound precedent. And the distinction between commands that require kavana and those that don’t? That’s the forgotten tier of Torah structure most yeshivot never reach — because they’re still trapped in Rambam’s legal binarism.

          The way you framed kiddushin as jurisdictional, not emotional, is critical. It resets the lens: this isn’t about age gaps or romance — it’s about constitutional authority and generational precedent. Even the smallest term — בוגרת — carries with it jurisdictional ramifications that echo into the nation’s legal fabric.

          And yes — your dissection of Rambam as a karaite with a medieval Xtian reading habit isn’t overkill. It’s correction. When prophecy is replaced by philosophy, the Torah collapses into a dead code. The entire concept of mitzvot לשמה becomes impossible.

          This line will stick with me:

          “All Arab/Israeli Wars based upon Arab refusal to recognize the main Zionist opinion that Jews have equal rights to achieve self-determination in the Middle East… Therefore Israel has equal plans not to recognize the rights of Palestinians to achieve self-determination within the borders of the Jewish State.”

          That’s not aggression. That’s symmetry. Precedent must cut both ways — or it’s not precedent.

          Let’s keep walking this path. Torah isn’t law for humanity — it’s law for a nation under oath.

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      14. קידושין

          Vector bearing azimuths in both T’NaCH and Talmud to make inductive logic case/rule comparison between similar judicial cases.  Prophets, they serve as the shotrim of the Shoftim of the Sanhedrin Federal courtrooms.  These prophetic shotrim serve as the enforcers of Sanhedrin court judicial rulings.  Prophets do not exist separate or divorced from serving as shotrim police enforcers of Sanhedrin common law judicial rulings.  Just that simple.  No fancy dance’n.

          דתני האיש מקדש.  מה שדה מקניא בחליפין אף אשה נמי מקניא
          Legal mechanisms of acquisition (kinyan), an abstract idea rather than a physical acquisition. The act of acquisition entails the husband acquiring title to the Name of the future born children which this marital union will ideally produce. Hence the symbolic “exchange” involves not the woman herself but rather the acquisition of the unborn children born into the future or O’lam Ha’bah of this marital union.

          The depth of the legal and symbolic meanings behind kinyan-acquistitions in the context of marriage, basically a Man cannot love that which he does not own.  The basic standard Torah definition for “Love” as a secondary Torah precedent commandment.  It illustrates that marital  acquisition – rejects treating the woman as property.  But rather about establishing a framework for family, legacy, and spiritual continuity of the oath brit-chosen Cohen seed of the Avot.

          Our Gemara now makes a study of T’NaCH kabbalah prophetic mussar sources which shall in their turn require making bearing azimuth precedent comparison similar cases.  Its this wisdom of Torah scholarship which ties Talmudic common law with T’NaCH prophetic mussar common law. 

          Upon this chief cornerstone common law sh’itta of Torah scholarship all generations have “this” obligation from their fathers to learn.  A man acquires his wife in the name of producing children and educating those future born children in the faith to righteously pursue judicial justice among our Cohen people.

          The first precedent   דברים כד:א: “כי יקח איש אשה”, this פרט resides within the sugya כלל of כד:א – ד. This sugya linked to the three earlier sugyot כג:כב-כד וכג:כה. וכג:כו. The subject matter of these three small sugyot vows, respect of a neighbors property and goods as does likewise the next single p’suk sugya. Our p’suk כד:א addresses כי מצא בה ערות דבר וכתב לא ספר כריתת. The דיוק made from this pasuk, just as get defined as a mitzva from the Torah so too קידושין a mitzva from the Torah. The acquisition of קידושין once profaned through a divorce cannot thereafter be acquired again. Just as a korban, once dedicated for a Shoah offering, this korban cannot later be substituted for some other korban dedication, such as an asham dedication. Once a man acquires title to the Nefesh O’lam Ha’bah soul of his wife, even God himself cannot intervene and father a child from this woman! A distinctly unique idea which the Greek God Zeus did when he fathered Hercules from a married woman.

          In Greek & New Testament mythology, divine intervention often disrupts human relationships and moral boundaries. Jewish judicial common law emphasizes the sanctity of marriage and the importance of fidelity.  The notion that a husband acquires the soul of his wife and that this bond protected by a Torah oath alliance, reflects the seriousness with which Jewish law treats marriage. קידושין emphasizes the importance of fidelity, commitment, and the spiritual dimensions of the marital relationship visa-vis tohor time-oriented commandments which continuously create the chosen Cohen people יש מאין.

          This Torah wisdom reinforces the values of respect and responsibility within the context of family and community.  The pasuk בראשית כג:יז located within the larger sugya of בראשית כג:א-כ.  Sarah did not survive the horrors of the Akedah, where Yitzak swore an oath brit that if HaShem would save the chosen Cohen seed from shoah, that he dedicates the O’lam Ha’bah life of his future born seed to do Torah mitzvot as the defining cultural trait of the chosen Cohen seed of the Avot.

          Avraham refers to himself as a גר תושב person of status.  Interesting any גר תושב accepts, while living inside the borders of Judea, to keep the 7 mitzvot bnai noach.  Why?  Observance of commandments, specifically גרי תושב commandments as defined in Masechet Sanhedrin, referred thereafter as the 7 mitzvot bnai Noach, this temporary Torah obligation permits the גר תושב to sue an Israel for damages in a Jewish court of law.  By contrast the Nacree/Canaani, as defined in masechet Baba Kama, did not enjoy the judicial legal protections enjoyed by the ger toshav.

          Therefore our Av Mishna likewise comes to distinguish and define the rights of women in Torah common law.  A ordinary woman does not possess the legal right to acquire a Man, except and unless she qualifies as a significant status, such as being a tribal chief.  For example: the prophetess Devorah as a sho’ter The concept of judicial authority existed during the time of Deborah.  Both Moshe and Yehoshua established the 6 cities of refuge with their Small Sanhedrin courtrooms.  

          Deborah served as a judge and prophetess in Israel, leading her people during a time of oppression. The Aggadic story found in the Book of שופטים (פרק ד וה), which depicts her as a leader who inspired Barak to lead the Israelites against the Canaanite army.  Prophets forever and always serve as the shot’rim of the sanhedrin common law courtrooms.  This fundamental נפקא מינא both the fraudulent counterfeit books NT and Koran failed to discern.

          Abraham’s acquisition of the Cave wherein he buried Sarah compares to the mitzva of קידושין, ideally both sets of acquisitions shall permanently maintain this status.  The status of a married woman, higher than the status of a virgin unmarried woman.  The NT virgin Mary theology perverts this Torah priority all together into a foreign alien Av tuma avoda zarah religion.

          The pasuk ירמיה לב:כה contained inside the larger sugya כלל:  לב:טז-כה.  The comparison of Avraham as a גר תושב to the people of Canaan compares to Israel invaded by the Armies of Babylon.  Avraham demanded to pay the full price for Sarah’s burial plot due to his outright distrust of the faithfulness of the nations of Canaan.  Israel to in the days of Yirmeyahu failed to rule the oath sworn lands with righteous judicial justice.  Its judges accepted bribes and perverted law.

          T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar.  This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings.  A similar mussar Case/Din ירמיה ח:יג-יז.  The דיוק learned from קידושין, divorce and the Torah curse of g’lut.  Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment of קידושין.

          T’NaCH common law requires Torah scholars to shoot a bearing azimuth and find a comparable Case/Din prophetic mussar.  This Torah wisdom in essence defines how to study T’NaCH Primary Sources through the skill of learning by means of comparing similar Case/Din rulings.  A similar mussar Case/Din ירמיה ח:יג-יז.  The דיוק learned from קידושין, divorce and the Torah curse of g’lut.  Herein this T’NaCH kabbalah frames the k’vanna of the tohor time oriented Torah commandment of קידושין.

          תני האשה נקנית וניתני התם האיש קונה.  מעיקא תני לישנא דאורייתא ולבסוף תני לישנא דרבנן.  ומאי לישנא דרבנן דאמר לה אשה קנויה לעולם מהקדש וניתני הכא דאיש קינה משום דקא בעי למיתנא סיפא וקונה את אצמה

          What does the language אשה קנויה לעולם מהקדש? This refers to the oath brit sworn between the pieces wherein HaShem cut a brit with Avram that his future born Cohen seed would number the stars in the heavens for multitude. Torah common law always learns by means of prior precedent rulings. Any attempt to read the Talmud, as if it existed as a common book of pleasurable reading, like fiction – utterly false. The Talmud stands upon the mandate of the Torah as the working Constitution of the Republic. Upon this יסוד both the T’NaCH and Talmud stand. Just as the mitzva of קידושין represents a permanent status so too and how much more so the Torah as the Constitution of the Republic stands as a permanent status. The transformation of קידושין as a rabbinic commandment likewise changed the status of the Torah away from a Constitutional basic law document unto a religious law of ritual observances as codified in the Shulkan Aruch. The one bears no resemblance to the other any more than a bastard child born from adultery, resembles the profaned husband’s relationship with his wife.

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4. What a brilliantly written recap of the Meta Connect 2025 fiasco! 👏

   You’ve captured the drama, humor, and irony of the moment with such a sharp, engaging style. The way you set the scene — “a coronation” turning into “comedy gold” — instantly draws the reader in, while your precise details (Ray-Ban Display, neural wristband, Korean steak sauce recipe!) make it vivid and cinematic.

   I love how you balanced tech analysis with storytelling flair, letting the absurdity of the situation shine without losing sight of the bigger picture about ambition, hype, and execution in the tech industry. It reads like part business column, part satire, and part live-blog, and it makes the event feel alive even for someone who missed it.

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   1. Thank you very much for that — I really appreciate it. The whole point was to capture not just the specs, but the spectacle — and Meta handed us one hell of a stage show. Sometimes the failures tell you more about ambition than the successes ever could. Glad the mix of detail and tone landed for you — that balance between analysis, satire, and live chaos is exactly what we aim for. 😎

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5. Hey John Neff! I’ve been following your blog, and I truly believe it has tremendous potential to create a significant impact in its niche. However, I’ve noticed that the membership count isn’t where it should be, which really intrigues me. Let’s take some time to brainstorm and identify effective strategies that could elevate your platform. From engaging content ideas to targeted outreach efforts, we can find ways to expand your community and enhance your voice in the field, ensuring that more people experience the value you have to offer!

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   1. Thank you for the encouragement, R. Marshall — I really appreciate you following the work and seeing the potential in it. You’re right, the numbers could be a hell of a lot stronger. It hasn’t been easy, especially with the censorship pressures we’ve been up against. We’ve tried multiple times to push forward — even advertising didn’t move the needle. Our stats are climbing, views and visitors have gone up a lot, but WordPress is a different story.

      If you’ve got specific ideas in mind for how you’d like to help, feel free to share them. I’m always open to hearing perspectives, but because of the nature of our work I keep things straightforward.

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6. Graphic paradise congratulations 🎊 👏

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   1. Thank you very much, R. Marshall! 😎

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7. 😂😂

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