“What leads you to think that Matthew started with Mark’s text, and added material, and made other changes”
“It makes the most sense when one considers the improvements to the language and style”
The Peshitta Mt’s Lord’s Prayer has more rhyming than the Peshitta Lk’s Lord’s Prayer, which has more rhyming than the rhyming-less Greek Lord’s Prayer. Can I thereby conclude that the prayer was first written down as rhyming-less, got improved to have mostly-rhyming, and then got further improved to have even-more rhyming?

“the direction of the theological changes”
What direction was that?

“critical scholars are almost unanimous in this judgment for over a century”
Names of 2 dissenters?

“sometimes its fairly obvious”
What’s a change for which you know the motivation(s)?

“Are you going to look at Steve Caruso’s website?”
I have. I’ll look more tomorrow.

“what you’re calling rhyming is based on rather inconsequential aspects of Semitic language suffixes”
Are you aware of any Hebrew versions of the Lord’s Prayer that have any rhyming?
If you were to translate the prayer from Greek into Hebrew, how much rhyming could you come up with?

“I’m losing patience with your basic questions about everything”
Nobody is forcing you to respond in any way to my “basic questions.”

“Johann Jakob Griesbach & William Farmer”
Thanks.

“Matthew’s shows a little more artistry, which is oftentimes a mark of secondary literary activity”
Do you consider the ‘Janus parallelism’ in Mt 13:31-32 and Song of Songs 2:12 “a mark of secondary literary activity”?

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Janus Parallelism in Mt 13:31-32

He [Yeshua] spoke another mathla [parable] in figure to them and said,
“The kingdom of heaven is likened to a grain of mustard seed
that a man took (and) sowed in his field.
And it is smaller than all the small seeds,
but when it grows it is greater than all the small herbs,
and becomes a tree
so that the birds [or: blossoms/flowers]
of heaven come (and) nest in its branches.”

The Aramaic word rendered ‘birds’ can also mean blossoms/flowers.
Hence, one way to read the poem would be to focus on the plant aspects:
seed – sowed in field – seeds – grows – herbs – tree – blossoms/flowers – in branches.

Another way to read the poem would be to focus on the bird aspects:
tree – birds of heaven – nest in branches.

Cyrus Gordon located a Janus parallelism in the Song of Songs 2:12, where the word for “pruning” can also mean “singing.”

Song of Songs 2:12 (NIV), my bracket
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Flowers appear on the earth;
the season of singing [or: pruning] has come,
the cooing of doves
is heard in our land.

Here are two possible ways of focusing on certain aspects of the poem:
flowers – earth – season – pruning – land.
____________ – season – singing – cooing – heard.

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It’s only until around the turn of the third century we start seeing examples of /n-/ in the Imperfect regularly mixed in with /y-/, and by about the 4th century it had completely replaced /y-/ as the preferred prefix with not a single further documented example. By the dawn of the golden age of Classical Syriac literature (around the 5th century) /y-/ was absolutely nowhere to be found.
In other words the Peshitta, at the earliest, represents fourth century Syriac.
It cannot be from the first or second centuries AD as some proponents claim.

That sounds to me like saying that this cannot be from the 1600s:
‘And she shall bring forth a son, and you shall call his name Jesus:
for he shall save his people from their sins.’

1611 KJV, Mt 1:21
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And she shall bring forth a sonne, and thou shalt call his Name Iesus:
for hee shall saue his people from their sinnes.

“now agreeing”
Not that I know of.

“not a common word at all. The only possibility is that it is a later Syriac word”
Could it be slang?

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The Greek tradition says “Rabbouni” where the Peshitta tradition says “Rabbouli”. “Rabbouni” could easily come from rbwny rabuni which means “my teacher” or “my master” in Jewish dialects of Aramaic; however, “Rabouli” is not a common word at all. The only possibility is that it is a later Syriac word that means “head shepherd,” but the form “Rabouli” is not attested in any contemporary dialects to Jesus. It is not attested in Hebrew, either.
Second, they both claim that this word is “Hebrew,” rather than Aramaic. This is not so much of a problem in the Greek, as Ἑβραϊστί is commonly used to describe words of both Hebrew and Aramaic origins (in a sense it’s used as “the Jewish language”); however, in the Syriac Peshitta, it is only really used to describe Hebrew words….

So all these passages translated from Aramaic and mentioning ‘Hebrew’ are not in any way referring to Aramaic, but rather refer to Hebrew and only Hebrew?:

APNT
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Luk 23:38 And there was also an inscription that was written over him in Greek and Latin and Hebrew: “This is the king of the Judeans.”

Joh 5:2 Now there was in Jerusalem there a certain pool of baptizing, which is called in Hebrew, Bethesda, and it had five porches in it.
Joh 19:13 Now when Pilate heard this saying, he brought Jesus outside and sat on the judgment seat in a place that is called “The Pavement of Stones,” but in Hebrew is called Gabbatha.
Joh 19:17 bearing his cross, to a place that was called ‘The Skull,’ but in Hebrew is called Golgotha,
Joh 19:20 And many of the Judeans read this board, because the place at which Jesus was crucified was near to the city and it was written in Hebrew and in Greek and in Latin.
Joh 20:16 Jesus said to her, “Mary.” And she turned around and said to him in Hebrew, “Rabbuli,” which means Teacher.

Act 21:40 And when he allowed him, Paul stood on the stairs and was motioning to them with his hand. And when they quieted down, he spoke with them in Hebrew and said to them,
Act 22:2 And when they heard that he was speaking with them in Hebrew, they quieted down more.
Act 26:14 And we all fell on the ground. And I heard a voice saying to me in Hebrew, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’

“I don’t know the motivation(s) if any behind the corruption of calling her Greek”
“Then you have no reason not to consider it original and to call it a corruption”
Do you know the motivations behind Matthew removing this Mark material?:

Mark 1
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21 They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach.
22 The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.
23 Just then a man in their synagogue who was possessed by an impure spirit cried out,
24 “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are– the Holy One of God!”
25 “Be quiet!” said Jesus sternly. “Come out of him!”
26 The impure spirit shook the man violently and came out of him with a shriek.
27 The people were all so amazed that they asked each other, “What is this? A new teaching– and with authority! He even gives orders to impure spirits and they obey him.”
28 News about him spread quickly over the whole region of Galilee.

Mark 9
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38 “Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.”
39 “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me,
40 for whoever is not against us is for us.

Mark 12
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41 Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts.
42 But a poor widow came and put in two very small copper coins, worth only a few cents.
43 Calling his disciples to him, Jesus said, “Truly I tell you, this poor widow has put more into the treasury than all the others.
44 They all gave out of their wealth; but she, out of her poverty, put in everything– all she had to live on.”

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Now within the Peshitta Primacy movement, the argument goes that in the Syriac Peshitta, the word for “husband” or gabrA) gavrā can also mean “guardian,” and therefore the Joseph listed here is Mary’s father or legal guardian. This would make Mary the next generation on the list, and round out the third set of 14 evenly.
Unfortunately gavrā has no such meaning.

So the g-b-r-a here doesn’t and can’t mean ‘fathers’?:

Matthew 7:9 (modified Younan)
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Or whom among you g-b-r-a,
that of him his son asks bread,
why would hold out to him a rock?

“It is generally thought that these miracles may have been seen as too pedestrian, perhaps even”
It sounds like you don’t know the motivations behind both Matthew and Luke removing the aforementioned Mark material.

“For Matthew, it is much more important to include the content of Jesus’ authoritative teaching, and not merely that his authority is shown in his miracles….
This redaction is not so clear. One idea: I suspect Matthew’s community is more insular (eg, Jesus telling his disciples not to go among the gentiles and Samaritans), perhaps a little less likely to”
It sounds like you don’t know the motivations behind Matthew removing the aforementioned Mark material.

“Can you point to a single usage of gavra for an adoptive guardian of someone?”
No. I’m also not that familiar with Aramaic.
In ancient Hebrew, what word was used for a step-father? (‘none, because the ancient Israelites didn’t have any step-fathers’? ‘the same word they used for a biological father’?)
In ancient Arabic, what word was used for a step-father? (‘the same word they used for a biological father’?)