It’s admirable that Mikhail Veller, a Jew, makes the responsibility of Jews for the catastrophe of wokeness very clear in his novel. Soviet Jews are the only Jews in America and Canada who reliably vote for the Right but that’s not an excuse to avoid talking about responsibility and complicity.
Of course, as I keep reading it has become obvious that not only can’t an American write something like this, it’s hard to imagine an American even reading the novel and not perishing of guilt and PC scruples by chapter six.
Clarissa's Blog 
I’m not sure I’d even enjoy this, though if you translated it I would read it out of loyalty to you.
I do think you should try to translate it if you can find a publisher. You clearly want to. Though if you’re worried about it harming your academic career, I’d understand that. Penname?
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Thank you! What a lovely, sweet thing to say. I’m very grateful.
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“if you translated it”
I’m wondering if the book lends itself into being divided into sections (3 or 4) 200-300 pages is a very different commitment than 900(!) so if vol. 1 finds an audience then the rest could be done…
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The T’NaCH defines the bitterness of G’lut/exile.
Job 21 — Job’s Seventh Speech: A Response to ZopharThe problem of the prosperity of the wicked. Important to understand that the T’NaCH has 3 divisions. The Holy Writings serve the identical role that the Gemara makes a case/din commentary to the Mishna. The T’NaCH, like the Mishna, both instruct משנה תורה common law. Meaning, a person does not read T’NaCH or Mishna as if it were a novel or some work of fiction read for pleasure. Rather, the Holy Writings within the T’NaCH, they function as the בניני אבות\precedents by which scholars learn and interpret the mussar k’vanna of the NaCH prophets. In their turn the NaCH Prophets serve as precedents to interpret the mussar k’vanna of the Book of דברים or משנה תורה which means “common law”. The Book of D’varim serves the role of Gemara to the other 4 Books of the Written Torah/Mishna.
It’s this precise sh’itta – methodology of learning – by which a person can study the Torah, NaCH, Holy Writings, Mishna, and Gemara and Midrashim as ONE Common Law Constitutional Basic Law of the Jewish Cohen Peoples’ Republic. The purpose of this common law legal system, to affix and establish the culture, customs, even minhagim of the chosen Cohen people throughout the generations our people walk upon the face of this Earth. Therefore, avoda zarah, understood as the arousal of the Yetzer Hara which pursues tuma middot spirits within the hearts of the Jewish people. Specifically, as expressed through the sex drive: to copy, embrace, and assimilate to non Cohen cultures, customs and practices – specifically through intermarriage with Goyim who reject the revelation of the Torah at Sinai.
Herein concludes this preamble to the Book of Job.__________________________________________________________________________________The Jewish people in Israel have a custom learned from the Goyim to stand in a moment of silence as a way to remember national tragedies. This behavior compares to war against Moav and Bila’am where Israelis captured vessels made by these Goyim who reject the revelation of the Torah at Sinai. Moshe instituted that Israel purify these Goyim made vessels and garments by plunging them through water and fire. Any figure of a Goyim god required removal. Therefore it seems to me that the same applies to standing in a moment of silence. Jews should learn from the precedent of ליום הזיכרון Rosh HaShanna.
This Yom Tov, affixed to the Neshama Name of אל dedicated during every 3rd day of the week. Tefillah a matter of the heart. The lungs blow air, but the heart blows spirits. On the 3rd day of the week, the Neshama spirit of אל – dedicated when a man calls Adonai with his lips. This Yom Tov, Yom HaDin upon the Brit remembers the rebuke of the sin of the Golden Calf. When the assimilated Jewish ערב רב attempted to replace missing Moshe with a Calf replacement theology. Replacement theologies the essence of all avoda zarah rather than simply graven images. The new testament, koran, book of mormon, and scientology all represent replacement theology avoda zara.
The t’shuva made on Rosh HaShanna not the t’shuva made on Yom Kippur. The latter recalls the Divine t’shuva which annulled the vow to make from Moshe the chosen Cohen people to replace the oath sworn to the Avot. Hence the two Yom Tov book ends of t’shuva to one another. (The siren just sounded remembering the fallen soldiers killed in the wars Israel has fought to establish and maintain our national independence as the Cohen nation in the Middle East. Standing during the siren blast, focused within my heart to remember the oath sworn by Avram at the brit cut between the pieces; the oath of Yitzak sworn at the climax of the Akedah; and the oath sworn by Yaacov when Yitzak caused him and not Esau to inherit the oath britot which create the chosen Cohen people from nothing in all generations through Av tohor time oriented Torah commandments – as applicable in this case, the wailing of the siren to remember our fallen soldiers. Elevating an action which does not require k’vanna, like positive and negative Torah commandments to an Av tohor time oriented Torah commandment – the essence of breathing Torah life from generation to generation.)
The Book of Job depicts a fictional story of g’lut aggadah. Hence this Book serves as the Gemara commentary made upon the NaCH prophet Yirmiyahu-Mishna. The study of common law precedents therefore compares Yirmiyahu 12:1-3 to Job 21. The logic of פרדס learns NaCH prophets through the 13 Horev Oral Torah middot. Hence the T’NaCH has the name – Kabbalah. Just as the Gemara learns the Mishna by means of comparative precedent, so too NaCH prophets learned through בנייני אבות precedents. The Talmud serves as the authoritative codification of Oral Torah common law.
A disciplined study of the Talmud, based upon how Rabbeinu Tam learns, requires making a search, not found on the dof of Gemara, of other similar precedents. The Baalei Tosafot a common law commentary to the Talmud. The commentary of Rashi, primarily a dictionary of terms explained and defined – called p’shat. Rashi p’shat on the Talmud does not compare nor resemble Rashi’s common law commentary he made on the Chumash. Why did Rashi switch his sh’itta of learning?! Answer: the hatred of the church toward the Talmud. Rashi feared that if he wrote, like Rabbeinu Tam, a common law commentary to the Talmud – the church priests might grasp the wisdom, how to correctly study the Oral Torah as common law.
Church violence and repression against the Cohen Jewish people forced Rashi to teach Torah learning wisdom, as a secret and concealed kabbalah. In like manner the sages split how to study the Talmud, whether to prioritize judicial common law interpretation of separate unique case/law vs. codifying halacha into rigid and fixed legal classifications and simplified codes of religious ritual observances. The difference between the opposing sh’ittot dynamic judicial interpretive laws vs. static religious ritual rote laws. The latter prioritization prevailed, the opposite of what occurred during the civil war remembered through the Hanukkah lights.
The church threw Jews into ghetto gulags throughout the Middle Ages of European barbarism. The 30 years war almost obliterated the population of Germany. Catholic vs Protestant barbarism perhaps inspired the Cossack barbarism which resulted in the mass slaughter of Jews who fled the Pope’s ghetto gulag UN-like-Bull, only to wind-up slaughtered by Cossack barbarians, whose vicious mobs crossed the flat plains of Ukraine and joined the chaotic Polish political anarchy, which withered the Cossack revolt unto its ultimate defeat. The plains of the Ukraine – ideal for Cossack cavalry horsemanship skills. Poland – carved up by vicious great power imperialism – another matter altogether different.
The Book of Job depicts the bitter realities which daily confronted life as a stateless refugee who has no political or social rights – like the Palestinian dhimmi Arab populations today. Jewish g’lut travails, like a woman giving birth, throughout their vain attempts to harmoniously live within European lands – they never in 2000 years received nor witnessed fair judicial justices for damages inflicted upon them by church controlled governments and mobs. Job’s cry for justice reflects Israel, beaten by the officers of Par’o who withheld the straw they require to meet their quota, tally of bricks – Shemot 5:6–19.
A בנין אב precedent for Yirmeyahu 12:1-3…6:22-30. Compare employing the inductive logic of פרדס, Job 21 also to D’varim 16:21,22. Now compare the inductive kabbalah פרדס wisdom B’reishit 5:28 -6:4. The reputation of those giants – an utterly evil reputation to this day.
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