Christian Misojudaized Torah

^ז ובני ישראל, פרו וישרצו; וירבו ויעצמו במאד מאד; ותצלא הארץ אתם‮:

^ט ויאמר אל- עמו; הנה, עם בני ישראל, רב ועצום ממנו‮:

Some Christians argue that these p^әsuqim document the fulfillment of b^ә-Reishit 12.1-7 and, therefore, the prophecy no longer applies today since "it has already been fulfilled." This, of course, ignores that [a] it was a two-way obligation b^әrit, not a one-way promise and [b] that it was an eternal b^әrit – to the end of olâm.

‏2.24 – ויזכר אלהים את-בריתו את-אברהם את-יצחק ואת-יעקב

Avrâhâm did not promise to bring a race out of Egypt as some racist Christians argue (also demonstrating that their g*od is racist; therefore, not ha-Sheim). Torâh instructs in pâsuq 24: "ha-Sheim remembered His ברית – not race: with Avrâhâm, with Yitzkhâq and with Ya·aqov."

What was this ברית? Sh^әmot 6.2 informs that His b^әrit was with Avrâhâm, Yitzkhâq and Ya·aqov "with them" — not with Yishmâeil nor Eisâu (!) — "to give them the land of K^әna·an."

b^ә-Reishit 12.1-3,7 confirms that His b^әrit was with only one זרע of Avrâhâm — only one of his sons, not all of his descendents! In the case of Ya·aqov and Eisâu, they were twins not only of the same father, but also of the same mother! Yet, Ya·aqov inherited the promises of ha-Sheim because he adhered to the b^әrit while Eisâu was excised, excluded from the promises of ha-Sheim, because he rejected His b^әrit.

More specifically, the b^әrit was only with the seed who adhered to His b^әrit!

Therefore, it is inescapable that race does not determine who inherits the promises of ha-Sheim. It should have been obvious from the start that ha-Sheim isn't racist! To the contrary, these Scriptures prove that adherence to His b^әrit (which developed into Torâh at Har Sinai) is the only factor determining who inherits the promises of ha-Sheim.

Some Christians have argued that g*od brought out a race based on their assertion that He "didn't bring the 'faithful' Children of Israel out of Egypt because they didn't even know who He was" and that B^әnei-Yisrâ·eil were "not people practicing a kind of religion."

Scriptures prove differently. In Sh^әmot 3.14-15 ha-Sheim directs Moshëh to identify himself and his mission by telling B^әnei-Yisrâ·eil he was sent by (3.15) "ha-Sheim Ëlohim of your patriarchs, Ëlohim of Avrâhâm, Ëlohim of Yitzkhâq, and Ëlohim of Ya·aqov." adding, "This is my name to olâm, and this is the memory of Me from generation to generation."

Unambiguously, ha-Sheim expected (can ha-Sheim be surprised?) B^әnei-Yisrâ·eil to remember, assuring Moshëh "They will Sh^әma to your voice." This absolutely contradicts the misconception that B^әnei-Yisrâ·eil "didn't even know who He was."

Moshëh complained (Sh^әmot 4.1) not that B^әnei-Yisrâ·eil wouldn't recognize ha-Sheim but, rather, that they would retort that "ha-Sheim did not appear to you." If B^әnei-Yisrâ·eil hadn't known ha-Sheim they couldn't have replied this way.

Then ha-Sheim instructs Moshëh to perform an illusion and B^әnei-Yisrâ·eil would "believe that ha-Sheim" – not other g*ods – "the Ëlohim of their patriarchs appeared to you, the Ëlohim of Avrâhâm, Ëlohim of Yitzkhâq and Ëlohim of Ya·aqov"!!!

Christians who have argued that B^әnei-Yisrâ·eil were "not people practicing a kind of religion." are contradicted by Sh^әmot 4.31, which attests that "The am believed… and they bowed their heads and prostrated themselves."

Not only did B^әnei-Yisrâ·eil revere ha-Sheim, Sh^әmot 9.20 informs that even many of Pharaoh's workers, Egyptians, "הירא את-דבר י--ה‬"!!! Even Pharaoh was getting the message (Sh^әmot 9.27-28). This theme is reinforced again in Sh^әmot 10.7, 16-17.

Scripture further confirms (10.9) that B^әnei-Yisrâ·eil continued, as best they could, in the b^әrit, replying to Pharaoh that even sons and daughters and flocks and herds were required to go from Egypt "because it is" (not was or will be) "a Khag for us" (for B^әnei-Yisrâ·eil), not merely "for me" (Moshëh).

Sh^әmot 12.1-28 confirms that B^әnei-Yisrâ·eil (pâsuq 28): "did as ha-Sheim commanded Moshëh and Aharon." B^әnei-Yisrâ·eil obeyed ha-Sheim.

When B^әnei-Yisrâ·eil saw Pharaoh's chariots pursuing them – still coming out of Egypt – did they call out to g*ods of Egypt? To Moshëh? Scripture attests (14.10): "B^әnei-Yisrâ·eil cried out to ha-Sheim" – and blamed Moshëh!

The clencher, however, is found at Sh^әmot 14.30-31: "On that day… Yisrâ·eil saw the Great Hand that ha-Sheim inflicted upon Egypt; and… ^[31] וייראו העם את-י--ה; ויאמינו בי--ה, and Moshëh, His worker"!

Then, B^әnei-Yisrâ·eil, not just Moshëh, sang the song of praise to ha-Sheim (whom these Christians argue that B^әnei-Yisrâ·eil didn't even know) recorded in Sh^әmot 15.1-19 and "all of the women" sang the song of praise to ha-Sheim recorded in 15.21.

These Christians, who argue that Jews were delivered out of Egypt according to racial criteria contradict still another Scripture (Sh^әmot 12.38): "Also an ערב רב went up with them…" – geirim.

Despite all of this, Christians ask you to believe the misojudaic canard of their 2^nd—4^th-century Christian founders of the Church that: B^әnei-Yisrâ·eil were the "blind, lost and rejected of g*od" – even before and during the Y^әtziâh!

Therefore, they triumphantly conclude, the "promise" to inherit couldn't have been according to "faith" and, therefore, had to be according to race. (And that squares with Christian claims that the gentile Church inherited the "promise" not according to racist criteria exactly how???)

וחגתם אתו לי--ה; לדרתיכם, חקת עולם תחגהו‮:

Christians who argue that עולם merely means a temporal period simply don't understand Hebrew and deny Scripture. Z^әkharyâh 14 demonstrates that Sukot, described the same way as Khag ha-Matzot and Khag ha-Shâvuot and – to be consistent and Unchanging – the rest of Torâh, will remain an active and required Khag in the time of the Beit ha-Miqdâsh ha-Sh^elishit.

Christians frequently cite the Pësakh lamb as the paradigm of their Yësh"u for those who believe in it. However, the Scriptures contradict this assertion. Sh^әmot 12.27 declares not "over my house," or "over the house of gentiles who believe in the lamb" but, rather, "over the houses of B^әnei-Yisrâ·eil" – to הציל only the houses of those who actually obeyed, not anyone who merely "believed."

Further, Scripture requires that they be circumcised (43-46), certainly according to Mosaic law (i.e. halakhically) – a keeper of Torâh, to partake of the Pësakh lamb.

Scripture then explicitly specifies Yisrâ·eil, not gentiles (47), although making provision for geirim (in the process of converting, 48-49), stipulating that the single Torâh applies to all.

The Christian doctrine of "availing" oneself of "blood atonement" through "belief" (rather than obedience to Torâh) in a contra-Torâh man-g*od contradicts Torâh on every point.

The rending of this Pârokhët (cf. NHM 27.51-54) is often cited by Christians as "proof" that access to the "Holy of Holies" is open to everyone, even gentiles, who "believe" in Yësh"u. Christians never explain, however, why, if that were the case, the liturgy continued unchanged for another 40 years until the end of the Beit ha-Miqdâsh ha-Sheini. The assertion that "patching" the Pârokhët was invalid has no more legitimacy than repairing the buildings after an earthquake or even routine maintenance of water damage.

See also commentary on b^ә-Midbar 29.7.

Christians frequently cite the Pësakh lamb as the paradigm of their Yësh"u, which, they claim, is available to everyone who believes in it. However, the Scriptures contradict their assertion that belief alone achieves anything. Torâh requires practice – the first practice required by this pâsuq to avail oneself of the Pësakh lamb is the elimination of חמץ.

Further, availing oneself of the Pësakh lamb is limited by these p^әsuqim to those who keep the mitzwot of tithing and eating kâsheir. By definition, Christians, claiming to have "superseded" Torâh with their NT, irremediably contain חמץ. (The only remedy is to abandon Christianity.)

Thus, one cannot partake of the Pësakh Lamb through "belief," but only through doing one's utmost to eliminate all transgression of Torâh and keep the mitzwot of Torâh, including tithing and eating kâsheir.

See also commentary on b^ә-Midbar 29.7.