“Abortion Song”Morgan Olliges

Respect God by respecting Life!

This song is dedicated to the unborn who have no voice and don’t get to have a choice. We stand for you. Written and recorded by Morgan Olliges.

Please share this song with your friends, family and anyone who is willing to listen. It’s time to stand for the babies.

Here are some resources for anyone who may be considering their options:

https://www.care-net.org/find-a-pregn…

There are crisis pregnancy centers all over the country that are willing to help in any way they can. This is just an example of one that is in Kentucky. That I have worked with personally volunteering at.

http://www.alcshelbyville.org

https://www.adoptglobal.org

https://www.birthmotherschoice.com

https://www.heartbeatinternational.or…

4 thoughts on ““Abortion Song”Morgan Olliges

  1. JewishPress.com

    Stand up, Dear ClergyDo not fear because God is with us!Now is the time for our Priests, Rabbis and Pastors to rise up and fight back against the Covid lockdowns; to stand up against this tyranny against humanity. We were together for promoting civil rights. Now it is our moment to promote and protect our HUMAN RIGHTS“God created man in his own image. . . male and female he created them.” (Gen1:27)We are all made in His image and therefore of inestimable dignity, equality, and worth.

    No Covid does not compare to the Civil Rights movement and the issues Blacks raised against White racism. Two separate Cases that do not compare. Covid perhaps more closely appears to resemble the fear and dread felt during the Black Death. Cities burned, both during the Black Death & the Covid pandemic. Therefore No Covid does not compare to the leadership of Martin Luther King or Malcolm X.

    The logic of abortion compares to the slaughter of a pregnant animal. Once the mother, slaughtered by the proper halachic laws, not necessary to apply those same halachic laws to the animal in the womb. Why? The life of the baby depends upon the life of the mother. Hence if say a cow receives ritual slaughter, and the calf in the womb has developed sufficiently that it lives, even if this calf grows to maturity – it does not require ritual slaughter.

    The embryo growing in the womb of a pregnant woman has a similar ruling. Its life depends upon the life of the mother. The sages make distinctions with pre 40 day old babies and post 40 day old babies. The Gemara of Sanhedrin נט. brings a dispute between ר’ יוחנן ור’ מאיר. What distinguishes the nature of their logical dispute? Rabbi Yochanon expresses the opinion that a Goy who learns Torah behaves as a thief and should receive the death penalty. Rabbi Meir expresses a counter opinion that states that a Goy who studies Torah compares to the Cohen HaGadol/high priest.

    The rest of the dof/page of Gemara addresses the subject of the laws of Bnai Noach. What does the term “Bnai Noach” mean? Rashi’s commentary there states the opinion that Israel never left the general category of ”Bnai Noach”/temporary resident. This Gemara compares to Baba Kama that employs an opposing rhetorical term of reference “Canaani”. D’varim, the 5th Book of the Torah lists 2 types of Goyim 1. gere toshav & 2. Na’cre/stranger. The language employed by the Sha’s Talmud does not construct other categories of Goyim. Therefore the Gemara of Sanhedrin whose language employs the term: ‘Bnai Noach’, refers to the gere toshav. Whereas the Gemara in Baba Kama refers to the Na’cre/stateless refugee person ie “stranger”.

    Talmudic logic stands upon the construct of Common Law. Common Law learns by means of bringing precedents. It’s just that simple. Comparing one Case with other Cases requires logic, specifically the Oral Torah logic which Moshe the prophet orally heard at Horev. From this logic Moshe derived his 611 Commandment commentary to the revelation of the opening TWO Commandments of Sinai which all Israel heard.

    Now this returns the subject back to the Mishna of Sanhedrin. פרק שביעי/Seventh Chapter.
    המגדף אינו חייב עד שיפרש השם.
    A person who curses, not condemned to death, until he explicitly employs the Name ofHaShem. This explains the dispute between Rabbis Yochanon and Meir, and how they understand the language of the opening phrase of the Mishna quoted above.

    As previously mentioned only a Sanhedrin Court has a Torah mandate to rule a death penalty. Therefore both rabbis Yochanon and Meir agree, that the term: “Bnai Noach”: refers specifically to the gere toshav person. A gere toshav temporarily resides within Judea. Rabbi Yochanon understands the laws of gere toshav that violation of any of these 7 laws – qualifies as a Capital Crime! Rabbi Meir makes an equally great comparison, on Yom Kippor the Cohen HaGadol explicitly pronounces the Name of HaShem. The opening pages of the Gemara of Avoda Zara, dof ג, teaches that the Goyim abandoned the brit of Noach. The Torah brings the stories of the people of Sodom and the Tower of Bavil as precedents that the Goyim abandoned, almost immediately, the brit of Noach. Rashi’s analysis on Sanhedrin נט. which states that Israel remains within the Bnai Noach laws merits praise.

    Goyim never accepted the opening first 2 Commandments of the Sinai revelation. Therefore Rabbi Meir correctly discerns that a “Bnai Noach” who learns Torah, meaning he learns Torah לשמה, compares to the Cohen HaGadol who on Yom Kippor pronounces the Name. The opening Gemara of Gittin/divorce distinguishes between gere toshav Jews living within Judea from gere toshav Jews living in g’lut/exile. The latter does not know how to do mitzvot לשמה. Nonetheless, the 7 Universal laws apply to Jews living in g’lut. The Rambam sharply contrasts with Rashi, and serves as proof that he relied upon the logic of Aristotle to organize his Mishna Torah. As a dog returns to eat its vomit, so too the Rambam failed to learn Sha’s Talmud based upon the Oral Torah logic of tohor middot לשמה.

    Having brought precedents, let us return to the subject of abortion. Since the life of the unborn child depends upon the life of its mother, the mother takes priority over the unborn child. If child birth threatens the life of the mother then her life takes priority over that of the baby, even a 3rd trimester baby! If this threat does not apply, then the rabbis permitted abortion of the baby prior to 40 days. After 40 days, the growing mass of cells within the mother’s womb takes on the shape of a baby as opposed to the rough shape of a shoe. Once the embryo has grown to the extent that the baby looks like a child, the rabbis of the Talmud feared to kill such a small being.

    Logic means a consistent pattern or path-thoughts. This ties logic into the tohor midda of truth. Each person has a destiny path of life. The life path of “owned” animals shines light on the life path of the owners of those “owned” animals, the life path destiny owner of animals usually has a longer life path compared to the corresponding life path of those “owned” animals.

    Does the Court believe the woman, if she said: “the birth of this baby, has directly threatened the existence of my life, as I had lived it up to now. Could this defense convince the Judge to permit Abortion? Just as police violate justice if they possess the power of the State to impose fines on private citizens. Could such a Defense cause the Judge to permit 3rd trimester abortions? As the latter Case requires a Judge so too the former case: Only a judge, and not the police, can impose fines on private citizens.

    The difference between a בית דין court and a בית משפט court, the latter: public servants get their salaries from the State: the Judge, the Prosecuting Attorney, and the Police. The former: The three Judges of any Torts Court, none receive any salary from the State. Of the three Judges of this type of Court, one Judge accepts the role of Prosecuting attorney, the opposing Judge accepts the duty of Defense attorney. The two Judges argue the current case before the Court, before the 3rd Judge.

    For most if not all countries, throughout the Ages and generations, the Courts have a bias in favor of the State. Persons who receive their salaries from the State, compare to Judges who accept bribes. Justice can not prosper under such corrupt circumstances. No European Court throughout the Age of Xtianity has ever held the Church accountable for committing War Crimes Against Humanity! Justice through the service of European Courts directly compares to a woman who aborts her 3rd trimester baby because she hates the stretch lines and scares pregnancy causes.

    What separates and distinguishes the 7 Universal Laws from the revelation of the opening first 2 Commandments of Sinai? A Torah oath brit, cut upon the life/soul of Man. The soul of Man, by definition then includes the life of all the generations of that Man’s children. The revelation of the Torah at Sinai therefore stands upon 2 legs: the revelation of the Name and the command not to worship other Gods. The 7 Universal Laws by contrast sits upon 4 legs: a sworn oath brit not to do acts of theft, oppression, sexual perversion or incest, and to establish Courts obligated to Judge cases of damages that Man either accidentally or purposely injures the property or person(s) of others. The concept of the “seat” of Justice, this morality most essentially defines the concept known as: Fear of Heaven.

    The mitzva of kre’at shma contrasts with the mitzva of tefilla. The latter stands whereas the former sits. Torah defines the purpose of the life of Man: the struggle to build a Good Name. Just as the birth of a child “threatens” the lifestyle the mother currently lives, so too and how much more so the abortion of any child, for superficial reasons of vanity or selfishness, permanently damages the Good Name of both parents who agree that the quality of their current lives takes priority over the life of their O’lam Ha’Bah unborn baby. Torah validates the choice responsibility placed upon the mother to give birth. The rabbis of the Talmud therefore emphasized the value of the tohor midda of: Fear of Heaven. The Talmud teaches a strong mussar: All comes from Heaven, except – Fear of Heaven. The choice of Fear of Heaven, most essentially defines Torah faith.

  2. The tohor middah רחום, as expressed in the 4th Middle Blessing within the Shemone Esri –

    ראה בענינו וריבה ריבנו וכו’ גואל ישראל

    This subcategory “king” of the 13 tohor middot, (each of these 13 middot wears its own unique crown), orally communicated to Moshe at Horev, functions as the expression and maturity of emotional development.  The tuma reverse of the midda of mercy, expressions of Oedipus hubris.  The Book of Ester teaches a strong mussar against arrogant anger.  How extreme anger, combines with power, as played out in the Book of Ester. Maturation of strong passions defines how I learn the B’hag’s דאורייתא commandment of the Torah touching the mussar of Purim.  A similar mussar within the Talmud teaches this same idea through the general terms, extreme anger directly compares to avoda zara. 

    Oral Torah logic, contrasts with the Greeks philosophy: as expressed by both Plato and Aristotle, with it’s study of emotions.  The Torah story: Aaron and Miriam, how they murmured against Moshe, serves as a specific which defines the subject of tuma from within the Torah itself.  Another example: at the burning bush, one of the plagues revealed to Moshe – leprosy.  Torah faith stands between the opposing poles of g’lut and geulla.  Just as the latter expresses powerful emotions of national mourning and national joy, so too leprosy teaches this relationship ratio between strong emotions expressed through a personal human health disaster.

    The 1st commandment of the Sinai revelation directly refers back to the specific case of the redemption from Egyptian slavery.  But slavery does not limit itself to physical bondage, but includes emotional slavery domination and mind control.  The rivalry between the sons of Yaacov, which culminated in the enslavement of Yosef, and further expressed by the במדבר  stories that emphasize the Yatzir HaRa within the hearts of Israel, to return back to Egypt – this tuma contrasts with the tohor middah – רחום.

    When the sages command that a ברכה requires שם ומלכות, the latter term of king directly refers back to the 13 middot דאורייתא.  In effect, making a blessing calls in the Name of HaShem upon a specific comprehension of no less than one of the 13 Oral Torah middot.  Keeping and doing halachic mitzvot requires שם ומלכות, [kingship – in the plural form], just as does pronouncing a blessing, both before and after eating food.  The curse of g’lut:
    דתנן גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם. מ”ט? רבה אמר לפי שאין בקיאין לשמה

    The loss of wisdom to do mitzvot לשמה effectively defines the curse of g’lut.  The sages within the Sha’s, they affix the root cause of g’lut to ‘hatred without cause’.  But this concept, does it not most essentially hang upon a lack of emotional maturity among the Jewish people?  The idea of hanging a mountain by a thread, this indispensable concept, it defines the Order of Damages in the Mishna.  What ratio exists between words and emotions?  This commentator refers to this question as: “Cave of many colors”.  Primitive stone age man, these people directly compare to the enslavement of Israel by Egypt.

    Human cultures both express and “cook” the raw emotions which surge through our blood and minds.  No man, irregardless of his talent and genius can stand upon the יסוד of ‘fear of heaven’, without wrestling with his emotional immaturity.  The substance of mussar builds upon this fundamental יסוד.  Theology, by stark contrast, totally ignores this most fundamental requirement of faith.  In fact, what a person personally believes promotes raw uncooked passions.  For this reason the brit mussar faith does not recognize, nor in any wise does it validate theology.  Avoda zara cherishes and highlights theological belief systems, which center themselves upon the ego of I.

    How do emotions shape human cultures?.  Human emotions, unlike a computer, do not stand divorced from our knowledge.  Computers do not possess the ability to cry.  Emotions shape how societies develop cultural, linguistic, even intergroup rivalry and conflict or ethnic misunderstandings.  They directly influence and differentiate a national culture from all other cultures.  Neither Xtianity nor Islam possess the means to understand either the T’NaCH or Talmud because these foreign aliens know nothing of the Jewish cultural impact, and how it shapes the perspective of the Cohen nation.  Only a ger tzeddick, as a new creation, with a Torah blessing, can grasp the Torah brit faith.

    The New Testament attempt to understand the Torah, by referring to it as “the Law”, serves as a strong proof.  Law does not encapsulate commandments.  Rather, it reflects court room rulings which strives to compensate for damages inflicted or suffered.  But Xtian believers remain blissfully unaware of the concept of lateral Common Law courtrooms.  The latter codified Talmudic court rulings, they so most essentially define pharisaic law.  Which Church anarchy so heartily despises with their tuma hypocrisy, criminally expressed throughout the last two kilo-years.  The final outcome of this false messiah tuma – the Shoah itself.

    The soul and the afterlife, both learn from the brit cut between the pieces. How many children did Avram have at that time? Zero children. He cut an oath brit on the sworn oath that his future born seed would compare to the stars in the sky for its great multitudes. Now! What oath did Avram swear back to the Creator of the Universe whom father Avram called El Shaddai? El Shaddai, the Divine Name affixed to Chag Sukkot — the name of the Nefesh Yechidah.

    The halachic mitzva of kiddushin: what does a man acquire through kiddushin? If its the body of the woman, such an acquisition compares to buying a Hebrew slave – tohor; or acquiring the permission of a whore for sex – tumah. The mitzva of kiddushin an inference learned from Get – as in divorce. What does the Get return back to the divorcee? Her Nefesh O’lam Ha’Bah – – her future born children. The mitzva of kiddushin therefore stands upon the foundation of the Brit between the pieces. The oath which Avram placed upon El Shaddai to judge and witness – – – the faith commitment that El Shaddai would live within the hearts of the chosen Cohen Nation. This oath brit sworn by Avram stands eye to eye with the oath brit sworn by El Shaddai that the seed of Avram would compare to the stars in the heavens.

    Upon this יסוד rests the primary precondition known as avodat HaShem.  The Torah explicitly warns the house of Aaron, never to attempt to do avodat HaShem while in a condition of tuma.  Any attempt to perform avodat HaShem while breathing tuma spirits carries the Divine Decree of כרת – that person cuts himself off from the brit faith.  The din of כרת, encourages the opposite response of t’shuva.  King David experienced כרת as a consequence of his ערוה with Bat Sheva.  The prophet Natan pronounced the Divine Din of Civil War throughout the generations of the House of David.  Meaning that t’shuva for the crime of ערוה, which carries the din of כרת, equally applied to not just David himself, but to all his future born generations.  This same כרת din equally applied to Adam HaReshon.  Adam did not alone die.  Rather 10 generations of Adam died during the floods in the days of Noach.

    The brit faith its cut upon the lives of a Man’s children.  Each father, in his own right establishes the Creation story within his own brit seed.  Herein explains the k’vanna of the opening blessing to acceptance of the yoke of the kingdom of heaven
    קדוש (previous generations) קדוש (present generations) קדוש (future generations) בכל יום תמיד מעשה בראשית.
    The language קדוש refers to the oath brit dedication of the Cohen nation unto HaShem.  Directly comparable to the dedication of Yitzak upon the altar unto HaShem.  A Torah korban dedicates, by means of swearing a Torah oath, life and not death, to HaShem.  As a direct consequence tefilla stands in the place of korbanot.  Tifilla stands in open contrast to prayer.  It dedicates middot tohorot by which a Cohen Israel sanctifies his life walk before HaShem.  Prayer, by stark contrast, Goyim make plead requests to their God(s) which primarily involve their own immediate personal lives.

    The Oral Torah stands upon the יסוד of tohor middot, both דאורייתא ודרבנן.  Tohor middot serve as pronouns, as opposed to adjectives, unto the Name of HaShem.  The 6 Yom Tov + Shabbot manorah, a Cohen Israel strives to kindle and light a tohor midda fire.  By affixing a tohor middah unto one of the 6 Yom Tov (nefesh, ruach, neshama, chyyah, yeshida, nefesh kalli), affixed to a specific day of the week, face of the soul; a Cohen Israel strives to attach a tohor middah (defined as a consequence of Torah learning) unto a specif face of his soul.  (The soul: directly refers to passing this tohor commitment unto his children).  The mitzva of kiddushin most essentially entails bearing children and their education in Torah tohor middot.  The name of the soul a Cohen Israel dedicates on Shabbot – Shalom.  Hence Yidden traditionally greet one another on shabbot with — Shabbot Shalom.

    Neither Xtianity nor Islam possess any wisdom upon the defining concept of faith – tohor.  The Cohen Israel dietary laws, for example, do not prohibit the consumption of delicious foods because those animals qualify as “unclean”.  Tuma does not mean “unclean”.  Both opposing Torah concepts – tohor & tuma – refer to spirits breathing within our hearts.  The Torah dietary laws apply strictly and only to the Cohen Israel brit people alone.  Irregardless that the Catholic church dresses up as priests, similar to Islam’s slaughter of halal meat attempts to duplicate rabbinic kashrut laws, neither this nor that qualify as part of the brit Cohen nation.  Both alien religions worship foreign Gods.

    A Torah oath brit alliance – Life and Death – hangs upon the scales of Judgement.  The servant of Avraham, his name Eliezar, he met the family of Avraham who lived in Iraq.  Avram stood related to Sarah through their mutual father.  But Sarah’s mother – share no physical family inheritance with Avraham’s mother.  From here the sages interpreted the intent/k’vanna of the Torah that the mother determines the Jewishness of the all new born children for all generations.  This judgement ruling has received challenge, primarily the Tzeddukim sons of Aaron.  They base the logic of their opposition upon the Torah which commands, that only the sons of Aaron can do avodat HaShem in the service of korbanot dedications.  The Torah refers to Klall Yisroel as the nation of Cohonim.  Therefore unto this day, the Reform Judaism opposition argues that the father determines the Jewishness of all new born children.

    The sages answer the challenge made by the Tzeddukim cohonim by teaching the Torah commandment-mussar which instructs Avram to heed the command of Sarah to expel both Ishmael together with his mother.  That only Yitzak, Sarah’s son, would inherit the oath brit Cohen “tohor” alliance.  The logic of the Tzeddukim collapsed on this refutation.  The sages who compiled the Gemara relied upon halacha taken from all 6 Orders of the Mishna, to established their common law legal style of difficulty/answer.  The Gemara commentary to the Mishna defines the discipline of common law, the sages of the Gemara bring, close precedents of halacha from any and all of the other 6 Orders of the Mishna; which includes the Order that the current Mishna currently under perview and discussion.  פשיטה – obvious.

    The style of the servant Eliezar before Avraham’s family who lived in Iraq: the father, mother, and eldest brother of Rebekka, this “style”, comes to teach the mussar of how to cut a Torah oath brit.  A brit alliance, by definition excludes the enemy.  פשיטה – obvious.  The oath brit which Avraham compelled his servant Eliezar to swear: that he would never make a קידושין oath brit alliance with any of the “children” of Canaan.

    This judicial ruling, which Avraham made, learns from Lot.  The Book of Ruth, the Nasi of the Court – Boaz – interpreted the Torah prohibition not to cut a Torah alliance with the children of Lot: Moav and Ammon; consequent to Balak – who hired Bil’am – the betrayal by Bil’am – to curse Israel.  Bil’am, a descendent of La’van, profaned the sworn oath brit alliance which Yaacov and La’van swore, to cement the alliance which the servant Eliezar likewise swore a Torah oath unto Avraham – to travel to the family of Avraham, who live in Iraq, and to cut an oath brit alliance with members of Avraham’s immediate family in Iraq. 

    The קידושין [Jewish chuppah wedding] of this union did not violate the כרת din of ערוה that the daughters of Lot profaned.  The oath brit alliance of the children of Adam and Noach rests upon the four legs which prohibit acts of theft, oppression, ערוה, and courtroom injustice.  The Nasi Boaz ruled, as told through the Book of Ruth, that the daughters of Lot, that the Torah prohibition did not apply to them.  The “enemy” curse definition restrictively applied only to the sons of Lot.  The Tzeddukim sons of Aaron the Cohen could not logically respond to this difficulty from the Torah; their logic format had assimilated to embrace and accept the Greek logic philosophy.   The Talmudic Sages of the Mishna, also more popularly known by Greek New Testament translation – as pharisees.

    The tohor middah חנון affixes to the 5th middle blessing of the Shemone Esri רפאנו ה’ ונרפא.  A Torah oath brit – cut upon Life or Death/Blessing or Curse.  The case/din of the story of how the servant of Avraham – Eliezar cut an oath brit alliance with the family of Avraham living in Iraq logicly compares to the famine in the days of Ahav.  The prophet Eliyyahu judged king Ahav as a wicked king, who like Yerov’am, abandoned the oath brit alliance that establishes the Torah as the Written Constitution of the Tribal oath brit Republic alliance of 12 Tribes.  A similar logic analysis views a precedent comparison as both close and valid – Bil’am – the descendant of L’van – who profaned the oath brit alliance which Yaacov and La’van originally cut.

    King Sh’lomo in equal measure violated and profaned the oath brit Republic alliance when he failed to set, and establish the authority of the Great Sanhedrin lateral common law court system.  Justice functions as the נמשל to the משל of rain fall in its proper season.  Ahav assimilated and embraced foreign cultures and customs; he decreed the abandonment of the Torah Constitution.  The משל of famine – caused by no rain – the נמשל –  foreign enemy troops who scale the walls of Jerusalem and brutally conquer the nation’s Capital.

    Hitler as a point of comparison, he lacked the clarity of leadership to focus the Nazi invasion of the USSR — with the capture of Moscow.  Napoleon captured Moscow and likewise suffered total defeat in war.  A basic strategy of total war, to conquer the Capital City of the enemy; meaning capture its Government leaders.  Napoleon’s army failed to defeat the Czar of Russia, even though it physicky – militarily temporarily occupied Russia’s Capital city – Moscow.

    A second example of the tohor middah of  חנון – – the Haf-Torah of Parshat משפטים, located as ירמיה לד: ח – כב, לג: כה, כו.  There the Torah/government leaders/princes swore an oath brit alliance that HaShem would fight the Gods of Bavel, like as happened in the days of Moshe and also during the leadership of Yehoshua the servant of Moshe.  But these leaders profaned the 7th year oath brit which establishes Liberty for all slaves and the cancillation of debts.  Therefore the prophet ירמיה, as a consequence saw a vision whereby HaShem swore to bring g’lut, total military defeat upon the kingdom of David by the king of Bavil because the princes of the government embraced the tuma behavior practiced by Bil’am and his betrayal of the alliance cut by his fore father La’von.

    The order of Rashi tefillen remembers this double bladed oath brit alliance obligation  – – placed upon all generations of Israel, to all eternity.  The pursuit of tohor Justice defines the judicial rulings as codified through the arranged and edited Order of the Chumash Parshaot; which places the revelation of the Torah at Sinai adjacent to the judicial courtroom rulings which most essentially defines the entire Parsha of משפטים – which immediately follows the story of the Sinai Torah revelation.  The tohor middah of חנון weighs upon the scales of Justice: life vs. death.  Tefilla contrast prayer, in that the people of the Cohen nation dedicate Torah defined emotional middot unto HaShem as holy in how we walk before G-d.

    Do we keep faith to our oath sworn brit obligations which sanctify a Torah defined tohor middah unto HaShem as having the נמשל interpretation of how we do t’shuva and modify how our emotions affect both our thoughts and behavior in all future social interactions.  A holy dedication wherein we dedicate our lives to [a משל metaphor] “cook” and improve the quality of our emotional maturity.  חנון measures our commitment dedication to guard the backs of our oath brit allies, and not betray their oath alliance trust.  The curse of חנון destroys the Cohen nation when we profane and abandon our oath brit alliance dedication unto HaShem – whose Spirit lives within our hearts, when we accept the curses sworn by Bil’am, to cause the total military defeat of Israel at the hands of our enemies during the crisis military disaster.

  3. The acceptance of the brit faith carries with it responsibility. Each and every Oral Torah midda has its own blessing and curse. Grace, just for example, has the curse of total defeat in war. The total destruction of Nazi Germany serves as an example of the midda of Grace. The dedication of middot, learn from pronouncing a blessing. As the latter require שם ומלכות so too the dedication of middot require swearing a Torah oath. The Xtian Bible never once brings the Name of HaShem – the 1st commandment of Sinai. The church absolutely denies the Oral Torah logic system based upon the dedication of middot unto HaShem. The curse of all tohor middot, דאורייתא ודרבנן, a person swears an invalid oath and therein profanes the Name of their God.

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