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Yemenite Weekly Torah Reading (Netzarim Israel)

(Dᵊvâr•im 16.18—21.9) ' " "—"
Dᵊvâr•im 21.7-9 :(Ma•phᵊtir)
TorâhHaphtârâhÂmar Ribi YᵊhoshuaMᵊnorat ha-Maor

Rainbow Rule

5759 (1999.08)

Setting: ca. B.C.E. 1427.
Location: Area of Shit•im & Har Nᵊvo, east of Nᵊhar ha-Yar•dein, opposite Yᵊrikh•o (see map below: 31° 46' N, 35° 43' E).
Shitim, across the Yardein fm Yerikho (Jericho)
Click to enlargeShit•im; across the Yar•dein from Yᵊrikh•o—12 km NE of the north shore of Yâm ha-Mëlakh, in modern Jordan (tallelhammam.com)

Map Shitim Baal Peor (images.google.co.il)
Click to enlarge – northeast of Yâm ha-Mëlakh, east of Yᵊri•kho and Shit•im (images.google.co.il)

Biblical Ordaining of Bat•ei-Din

(16.18; 17.8-10)

Beit ha-Miqdash
Beneath the red dot: Located on the balcony at the SE corner of the inner court of the Beit-ha-Mi•qᵊdâsh ha-Shein•iꞋ , the Beit-Din ha-Ja•dol, which supervised all of the lesser Bat•ei-Din throughout the land, convened in the Chamber of Hewn Stone.

Next to (behind) Green dot: 1.5m (4½') high stone preventing any αλλογενης from approaching any closer.

See also diagrams in the "Pharisee Judaism" section of our History Museum page.

(Photographed © 1985 by Yi•rᵊmᵊyâhu Bën-Dâ•wid at the Holyland Model site, Yᵊrushâlayim.)

in this dâ•vâr is explicit. Only willful ignorance of can be responsible for neglect of this instruction.

"Sho•phᵊt•im and police shall you give yourselves in all of your gates, if a dâ•vâr is too complex [lit. too wonderful] for you to adjudicate mi•shᵊpât, between blood and blood, or law and law, or battery and battery, or [other] Dᵊvâr•im of quarreling in your gates, then get up and go to the Place, where -- your Ël•oh•im shall choose [namely Har ha-Bayit, Yᵊrushâlayim and Yi•sᵊr•â•eil]. You shall come to the Kohan•im, the Lewiy•im, and to [whomever] shall be the sho•pheit in those days. You shall inquire and they shall relate to you the dâ•vâr of the mi•shᵊpât. Then you shall do in accordance with the dâ•vâr that they relate to you from that place that -- shall choose, and you shall be sho•meir to do in accordance with everything that they instruct you. According to the Tor•âh that they instruct you, and according to the mi•shᵊpât that they tell you, you shall do. Don't deviate from the dâ•vâr that they relate to you, left or right."

Beit-Shearim, location of Beit Din ha-Gadol after destruction of Beit ha-Miqdash
After the destruction of the Beit-ha-Mi•qᵊdâsh ha-Shein•iꞋ , the Beit-Din ha-Ja•dol moved several times. One of the locations was probably this 2nd-century Beit-ha-Kᵊnësët at Beit Shᵊar•im.

Photographed © 1983 by Yi•rᵊmᵊyâhu Bën-Dâ•wid.

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Rainbow Rule

5757 (1997.09)

Praying At Gravesites: A•vod•âh Zâr•âh

This pâ•râsh•âh begins

Khat-shepset obelisk (Karnak temple, Luxor, Egypt)
of Queen Par•oh Khât-shepset (B.C.E. 1504-1483), step-sister princess who adopted Mosh•ëh from the Nile (ca. B.C.E. 1547) – approx. 30 m high, 323 tons, red granite; tallest obelisk in Egypt (Karnak temple, Luxor)

16:22 — -

This proscribes the superstitious – and idolatrous a•vod•âh zâr•âh (foreign; e.g., inter alia, Egyptian) – custom of looking to, or praying toward, the gravestone memorials of patriarchs, matriarchs and sages (instead of toward Yᵊru•shâ•layim). Egyptians, for example, believed that their pharaohs transcended into the heavens at death, and looked to these dead pharaohs, via their , to likewise deliver them. Similarly, Christians believe that a dead man-god Christ transcended into the heavens at death and they look, via their cross, crucifix-idol or 2-dimensional image-idol, and pray to, their dead Christ to likewise deliver them.

While the graves of our Patriarchs and ancestors are to be protected as physical evidence of their historical reality, and out of kâ•vod for the patriarchs, matriarchs and sages, they remain a place of tum•âh, not a preferred site for tᵊphil•âh. Moreover, tᵊphil•âh recited at such often cross the line, becoming tᵊphil•ot to Râkh•eil (Av•râ•hâm, Sârâh, Yo•seiph, Dâ•wid, a sage, etc.)—going way beyond respect for the patriarchs into blatant ancestorolatry.

While Moshëh prayed on behalf of Yi•sᵊr•â•eil as an intermediary during his lifetime, he never interposed himself as a necessary intermediary and it is a central tenet of that Yᵊhud•im may have no dead intermediaries—nor even live rabbinic intermediaries! Yᵊhud•im may only pray, directly and exclusively, to --

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Rainbow Rule

5756 (1996.08)

Biblical Ordainment of Sho•phᵊt•im
And, A Priori, the Beit Din System and Oral Law

16.18ff — is one of the passages documenting the appointment by Moshëh of Sho•phᵊt•im of the Beit-Din system.

Sho•phᵊt•im and sho•tᵊr•im shall you provide in all of your gates that -- your Ël•oh•im gives you for your tribes; the kindred -

Biblical mi•shᵊpât, combined with khoq, both products of the Beit-Din, comprised Oral Law. With the sectarian split between the Qum•rân Kha•sid•im Bën-Tzâ•doqᵊ Tzᵊdoq•im, the Pᵊrush•im (which included Ribi Yᵊho•shua) and the assimilated Hellenist pseudo-Tzᵊdoq•im of the Roman occupiers, Oral Law correspondingly segmented into Ma•as•ëh, Ha•lâkh•âh (including Talmud) and the codified Book of Decrees, respectively.

The Biblical term for the corpus of Case (Oral) Law, mi•shᵊpât, and Sho•phᵊt•im are cognates, both deriving from the same root: . Dᵊvâr•im 17.8-12 reinforces this theme.

Syncretizing (Assimilating) Foreign Religious Cultural Icons
Tree of Life Babylonian cylinder-tablet (clay) BCE 22-2100 (British Museum)
Click to enlarge"Tree of Life" Garden Creation theme – Kings flanked by eagles that supposedly carried them into the heavens to the winged-disked A•shᵊr•âh (later, Ashur and Ishtar); Babylonian cylinder with resulting clay tablet, B.C.E. 22-2100 (British Museum) – the century in which Av•râ•hâm was born (see Chronology of the Tanakh, from the "Big " Live-Link)

18.10-13 with 20.18— These passages cover religious items, trappings and symbols used in the worship of other ëloh•im – defined in Ha•lâkh•âh as a•vod•âh zâr•âh. The historical origins of today's wide-ranging religious practices are then pivotal in discerning genuine , as lᵊ-ha•vᵊdil from the religious items, trappings and symbols used in ancient a•vod•âh zâr•âh that were expelled and prohibited by .

The earliest religions of Sumeria (BCE 27th century) and its successor, Akkadia (BCE 23rd century), which evolved into the Babylonia (i.e., Iraq; BCE 1700) and subsequent Assyrian Empires, focused on a lover-mother "Queen of heaven" star (technically planet) goddess, known variously through these epochs as A•shᵊr•âh, Inanna and Ishtar. By the time of the Assyrian Empire, they morphed her into a male god, Ashur, and obtained the symbol of a winged disk, representing a star. More recently (Hellenist Romans), we know this goddess cum god as Venus. A reasonably historical chart can be found at lost-history.com/myth-as-history.php (per 2013.07.31).

Tree of Life Babylonian cylinder-tablet (clay) BCE22-2100 man woman snake (BritishMus)
Click to enlarge"Tree of Life" in Creation Garden, note the hanging fruit beneath the branches; flanked by a man, a woman and, behind the woman, a snake; Babylonian cylinder and resulting clay tablet; (British Museum), B.C.E. 22-2100 – the century in which Av•râ•hâm was born (see Chronology of the Tanakh, from the "Big " Live-Link)

It is this pre-dawn planet, A•shᵊr•âh, the "Goddess of the Heavens" (aka Inanna and Ishtar cum the winged-disk star Ashur) – the planet we know as Venus – described in Yᵊsha•yâhu 14.12: "How you have fallen from the heavens, -. This "famous shining son of the pre-dawn darkness" is inescapably the planet Venus, aka the ancient – A•shᵊr•âh / Ishtar. This connection is further confirmed in the Hellenists translation to their Greek LXX as εωσφορος, and thence to the Latin "Lucifer" – A•shᵊr•âh / Ishtar, the fallen (rejected and debunked) winged-disk star "Goddess of the Heavens" equating to Sâ•tân.

Censoring by the Christian Church eliminated all record of having syncretized earlier origins of these foreign religious cultural icons. As a result, these motifs seem, to the gullible, to be new and of Christian origin unconnected to their obvious true origins. Yet, it is hard to miss that the motif of this star (often with disk) atop a tree, which commemorates the theme of creation and eternal life, hanging decorations on it almost exactly like the ancient depictions, should ring alarm bells of horror among Christians.

Click to enlarge"Tree of Life" Garden Creation theme – tree anointed using pine-cones by kings flanked by winged man-faced eagles beneath the winged-disk-star A•shᵊr•âh (later, Ashur and Ishtar); Sumerian wall relief in the Palace of Ashur-nasir-pal II in Nimrud, on the Tigris River, Assyria (Nineveh Province, Iraq); B.C.E. 9th century (i.e., a century after Shᵊlomoh ha-Mëlëkh completed the first Beit ha-Mi•qᵊdâsh; see Chronology of the Tanakh, from the "Big " Live-Link)

Christians hang their belief in this "star" on the account of a miraculous "star" described in their Διαθηκη Καινη (NT). In the earliest extant mss. of this account, the "Magi" followed something in the eastern night sky. The "Magi," the Iranian astronomers of their day, who "followed the star," lived in Persia (modern Iran), where they began their journey. Look at a map! If they had followed a star in the east they would have wound up on the east coast of China trying to charter a boat across the Pacific to San Francisco! For the "Magi," Yᵊru•shâ•layim and Beit Lëkhëm laid to their west – the exact opposite direction from the miraculous guiding "star" in the east! Talk about stretching a tall tale for the illusion of a completely new and Christian origin, with no connections to earlier religious icons, for their star atop their Christmas trees! Roll eyes

The enigma of the guiding "star" in the east was resolved in The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English): The αστρον of the Christian Διαθηκη Καινη (NT) cannot be the guiding "star in the east" since the Greek term is αστρον, not αστηρ; i.e., it was an unusual celestial phenomenon in the east of the night sky – like a conjunction, and there were 3 monumental conjunctions of the critical planets that, NHM 2 recorded, coincided with the birth of Ribi Yᵊho•shua, beginning on B.C.E. 0007.05.29 (see in-depth explanation in NHM 2.1-2 notes 2.0.1–2.2.1).

The "star in the east" described in KJ/V translation of the Christian Διαθηκη Καινη (NT), in fact, is the natural tradition that traces back and originated with the ancient winged-disk "star" symbolizing the goddess A•shᵊr•âh / Ishtar of the Akkadians, Sumerians, Assyrians and Babylonians – atop their tree! This is also corroborated in the exquisitely precise coincidence with the transition to the first Christmas trees, also in Europe and by the 1800s.

Such a•vod•âh zâr•âh includes "Kha•nukh•âh (lᵊ-hav•dil) Bushes" and Xmas trees, Easter eggs, hunts and bunnies, Gospel music, Christian 'Bibles' or the Quran (neither are Bibles) and religious books outside of halakhic Judaism, crosses and crucifixes, depictions of Jesus or "saints," statues of Buddha, observance of St. Valentine's day, St. Patrick's day, St. Nicholas' Day (Xmas), Halloween and the like; all defined in these pᵊsuq•im as to --.

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Rainbow Rule

5755 (1995.09)

Incompatible Legal Systems
Adversarial (Hebrew: Sâ•tânic) versus (lᵊ-hav•dil) Tzëdëq
Shyster lawyer
Shyster lawyer Jackie Chiles (Seinfeld, actor Phil Morris)
Tzedeq: Scales of Justice

America's criminal predator-pampering system—which metes out loopholes for the rich (typically the predators) and fails to mete out justice to victims and, therefore, doesn't merit being called a" Justice System." What does say about such unjust legal systems? What does say about the Christian prescription for eternal life through faith alone? Consider how the the American legal system reflects Christian values of hedonism plus unconditional vicarious atonement.

Dᵊvâr•im 16.20 — "tzëdëq-tzëdëq you shall pursue, on account of which you shall live." tzëdëq is defined by as interpreted by Sho•phᵊt•im of the Beit-Dinnot by pseudo-messianic Christian Jews of Displacement Theology!

While on the subject of justice in the US, one of my Orthodox neighbors brought to my attention a point of Ha•lâkh•âh that, although it should be obvious, is often overlooked. It's well known that the Beit-Din ha-Ja•dol was regarded as "bloody" if they executed more than one criminal in a 70-year period. Yet, surely there were more murders than that in that same period? How is this apparent laxity, and seeming departure from Tor•âh shë-bi•khᵊtâv explained?

bᵊ-Mi•dᵊbar 35.30; Dᵊvâr•im 17.6-7and 19.15 require that the death penalty not be imposed unless there are at least two eyewitnesses who identify the murderer. Criminals convicted of murder without the required two eyewitnesses were sentenced to life without parole—which actually meant living out their life and dying in a prison city, not getting out a couple of years later on some pretense so that they could repeat their offense. (If they left the city, any relative of the victim was authorized by the court to kill him.) By the application of criteria,then, the American mother who drowned her two children (and O.J. Simpson, if he is convicted) should be sentenced to life without parole and live out their days in prison.

It could, and probably should, be argued by modern halakhists that the requirement of two eyewitnesses was likely to avoid executing an innocent person based on false testimony of a lone vindictive enemy of the accused.

Police today know, however, that eyewitnesses are notoriously inaccurate. In the panic of the moment, eyewitnesses often misperceive what actually transpired, later disagreeing with one another, even about the most basic descriptions. Modern standards of DNA pattern-matching, fingerprinting and the like arguably make murder convictions more certain than the testimony of two eyewitnesses. This reasoning suggests that where there is no reasonable doubt of guilt the death sentence should be mandatory. Legal technicalities should result in penalties against offending police, etc., not exculpation of the predator. Certainly, America's pampering of predators has resulted in dramatic increases in the number of incidences of predation. This is another issue in which no modern halakhist has been recognized to fill the vacuum.

Dᵊvâr•im 17.1 — This mi•tzᵊw•âh classifies the sacrificing of any animal in which there is a as a

Notice that it is the act of "offering up" a blemished animal, rather than the animal itself, that is the . Like the other mi•tzᵊw•ot of our physical earthly realm, this was a , cf. Shᵊm•ot 25.9, 40) for the genuine spiritual counterpart in the non-dimensional Realm. (Unlike Christian reasoning, however, this doesn't excuse disobedience to the "mere patterns" in the earthly realm. Nothing is more sanctimonious than insisting one is the spiritually antithesis of their earthly practice.)

What, then, is regarded as the actual in the non-dimensional Realm? See the Ha•phᵊtâr•âh.

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Rainbow Rule

5754 (1994.08)

Biblical Command To Obey Oral Law
lᵊ-hav•dil Bein Qodësh Lᵊ-Khol (wa-Yi•qᵊr•â 10.10)

17.8-13 — is another passage glossed over by Christianity. This is one of the many instances in which Tor•âh shë-bi•khᵊtâv tziv•âh to obey the Ha•lâkh•âh (=mi•shᵊpât•im = Oral Law / Tor•âh shë-bᵊ•al pëh) handed down by the Sho•phᵊt•im of the Bat•ei-Din, "the sho•pheit who shall be in those days."

Tor•âh shë-bi•khᵊtâv here unequivocally instructs readers to "be sho•meir to do (not merely talk) all that he instructs you, according to as they instruct you, and according to the mi•shᵊpât they tell you. Do it! Don't deviate from the dâ•vâr that they relate to you; neither to the right nor to the left. And the man who will do presumptuously, to not Shᵊm•a to the sho•pheit, that man shall die in burning-out the wrong from Israel. Then all of the kindred will Shᵊm•a and revere and not be presumptuous anymore."

This subject is covered more fully in our Khav•rutâ Distance Learning text: Who Are The Nᵊtzarim? Live-Link (WAN).

Is there anything wrong with singing Christian hymns? Having a "Kha•nukh•âh (lᵊ-hav•dil) bush"? Participating in an Easter egg hunt?

instructs (18.9), "When you have come to the land that -- your Ël•oh•im has given you, don't learn to do like the of the goy•im" because, we learn in 20.18, the worship-practices directed to false Ël•oh•im are a to -- and certainly shouldn't be directed toward Him. Accordingly, tᵊphilot of one who is not sho•meir- are a to --—explicitly declared in Mi•shᵊl•ei Shᵊlom•oh′  28.9! See also Shᵊm•ot 23.24; Yᵊkhëz•qeil ha-Nâ•vi 11.12; Dᵊvâr•im 12.30-31; wa-Yi•qᵊr•â 18.3-5 and 24-30.

An old joke provides an illustration. Believing himself to be very sophisticated and a progressive thinker, a certain Jew prominently displayed a "Chanukkah (lᵊ-hav•dil) bush " in the picture window of his home during the Christmas holidays. Christians and other non-Jews far and wide applauded his broadmindedness.

One day during the winter holidays, a sho•meir- relative visited. Shocked and dismayed at the Christmas tree prominently displayed in his living room, the observant Jew wondered aloud, "What's this?"

The liberal Jew replied jocularly, "It's my 'Chanukkah (lᵊ-hav•dil) bush'."

When the time came that the worldly Jew died, he found himself amidst flames all around him. Panicked, he wondered aloud, "What's this?"

Then he heard a voice answering him,"It's your Christmas (lᵊ-hav•dil) khanukiyâh" (Kha•nukh•âh Mᵊnor•âh).

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Rainbow Rule

5753 (1993.08)

'Eye For Eye'—Barbaric?
Or Misojudaic Christian Distortion?

This pâ•râsh•âh begins , continuing

Modern liberals ignorant of Jewish history, aware only of what Christians learned in their Church Sunday Schools, often criticize as being barbarically harsh. When requires an "eye for an eye," and the like, however, this implies only after a trial in, and sentencing by, the appropriate " (abbreviation for Beit-Din). Moreover, because it was impossible to be exact in, for example, impairing one eye exactly the same as another that was injured resulting in only partial loss of sight, this was interpreted to imply the monetary value placed on an eye, not gouging out an eye. Even Ribi Yᵊho•shua's usage of this analogy (NHM 5.29), to drive home a point, was figurative.

'Street justice' and vigilantism is prohibited by . Those who falsely libel , Judaism and Yᵊhud•im in this way, in a futile attempt to defend their grossly unjust, liberal, legal system, need only look around them to see the fruits of their views. Rival modern legal systems are never even remotely consistent in meting out justice for the victim, especially when the victim is poor. Compassion decidedly favors the affluent and the predator—epitomized in the O.J. Simpson verdict—rather than the helpless, the downtrodden and the poor. The results, which fill the nightly news, continually provide new self-indictments.

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Rainbow Rule

5752 (1992.09)

Biblical Command
Bat•ei-Din & Oral Law

16.18 — shall you [Yi•sᵊr•â•eil] provide in all of your gates that -- your Ël•oh•im provides you."

This passage, along with Dᵊvâr•im 17.9-13, is the primary Scriptural basis for the Beit-Din ha-Ja•dol and its subordinate Bat•ei-Din.

The unbroken tradition of these Bat•ei-Din still endures today, and only Bat•ei-Din that operate within the framework of this unbroken tradition are legitimate. All others are self-proclaimed—and, attempting to displace the authority of the Pᵊrush•im-heritage Bat•ei-Din, are practitioners of Displacement Theology.

17.9-13— This passage states clearly and unequivocally that mi•shᵊpât / Ha•lâkh•âh carries all of the authority and force of , and that anyone who rejects any of the mi•shᵊpât of the sho•pheit of the Beit-Din "that shall be in those days" is transgressing mi•tzᵊw•ot Tor•âh.

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(Ha•phᵊtâr•âh; resolution, wrap-up, dismissal) Tei•mân•it Bal•ad•it:

" "—" "

Yᵊsha•yâhu 51.12—52.12

While this week's Ha•phᵊtâr•âh precedes Yᵊsha•yâhu 53, next week's Ha•phᵊtâr•âh follows Yᵊsha•yâhu 53. This is the point in the year where Yᵊsha•yâhu 53 is skipped. Consequently, this week, ta•lᵊmid•im should also study Yᵊsha•yâhu 52.13 — 53.12. (See our History Museum, Mashiakh section, click the first "Burning Issues" button and scroll down to the Scriptures links.)

5759 (1999.08)

Setting: ca. B.C.E. 720
(Yᵊsha•yâhu chapters 40-66).

Location: Yᵊru•shâ•layim
(31° 47' N, 35° 13' E)
Yerushalayim, Har ha-Bayit and Ir David fm Gan Gat-Shemen
Click to enlargeYᵊrushâlayim, Ir Dâ•wid, Har Tziy•on, the "Seam", and Har ha-Bayit. Photographed from Har ha-Zeit•im, © 1983 by Yirmᵊyahu Bën-David.

Contextual Introduction To
Yᵊsha•yâhu 53
Critical caveat:

We are speaking strictly and exclusively about the 1st-century C.E. historical Ribi, not, lᵊ-ha•vᵊdil, the polar opposite, 4th-century, mythical Christian Jesus image fabricated in the intervening centuries by the Church (for details, see WAN Live-Link Technology).

Two Most Popular Self-contradictions

The rabbis defiantly contradict both Ta•na"kh and Ta•lᵊmud, aggressively keeping Jews away from even being aware, not only even of the existence of Yᵊsha•yâhu 53, but also the sole clarification that Ta•lᵊmudMa•sëkët Bᵊrâkh•ot 5a (see our History Museum, select "Mashiakh," click the first "Burning Issues" button and scroll down to the sources table to "Yᵊsha•yâhu 53", including 1QIsa, Tar•gum Yo•nâ•tân and the Aleppo Codex as well as 𝕸 – then confirm them yourself) – elucidating Yᵊsha•yâhu 53!

  1. "He" refers not to the Mâ•shiakh but to "the Messianic Age"

    To see how self-contradicting this is, just substitute "the Messianic Age" consistently and meticulously for every instance of "he" in the chapter. And Ta•lᵊmud, and all rabbis up through the 16th century, state that Yᵊsha•yâhu 53 refers to the Mâ•shiakh! Q.E.D.

  2. "He" refers not to the Mâ•shiakh but to "the Jewish people"

    To see how self-contradicting this is, just substitute "the Jewish people" consistently and meticulously for every instance of "he" in the chapter. Moreover,

    • 53.6 – It is a violation of , which permits no innovation (Dᵊvâr•im 13.1), to proclaim the Jewish people make atonement for the world.

    • 53.7 – The Jewish people are as not silent about our suffering, complaining more loudly, longer and single-purposedly than any other people. We've suffered persecution more than any other people, but we also howl about it to the top of our lungs, endlessly – not suffering silently!

    • 538 – If "he" is "the Jewish people," then who else is the real "My people" in this pâ•suq?!?

    • 53.9 – The Jewish people is without sin?!? Does "Golden Calf" ring a bell? Roll eyes

    • In the 16th century, exactly the opposite of today's rabbis, R. Mosh•ëh al-Sheikh corroborated Ta•lᵊmud (cited above), stating categorically that "all rabbis" were in agreement that Yᵊsha•yâhu 53 refers to the Mâ•shiakh as the "Suffering Servant"!

    • And Ta•lᵊmud, and all rabbis up through the 16th century, state that Yᵊsha•yâhu 53 refers to the Mâ•shiakh! Q.E.D.

Logical Analysis

Briefly: beginning with the mandatory introductory context, pâ•suq 52.11

Speaking to Yi•sᵊr•â•eil in the galut, -- orders: "Turn aside! Turn aside! Go forth from there! It is tâm•ei; don't [even] touch it! Go forth from in there! Bearers of the articles of -- keep yourself clear!"

This message to Yisrâ•eil•im in the Gâl•ut is explicit, unambiguous, and clear: get out from in the Gâl•ut and pursue the alternative: make âliyâh to Yᵊhud•âh.

Interestingly, Yᵊsha•yâhu ha-Nâ•vi continues: "For you aren't to go forth in panic, nor shall you be fleeing when you go, for -- goes before you, and the Ël•oh•im of Yi•sᵊr•â•eil is your collector [of stragglers, i.e., the One bringing up the rear].

Here we find, yet again, the persistent, incessant, reference to a dual mission of -- to Yi•sᵊr•â•eil (not to Christian pretenders, poseurs and apostates self-proclaiming themselves to be a pretend 'Israel') as a train: first as locomotive and then as caboose. This parallels, yet again, the dual mission of --'s representative and agent: the Mâ•shiakh—first Bën-Yo•seiph and last Bën-Dâvid.

And what follows immediately? "Here, My Servant will be judicious; he will be exalted and borne aloft, very high'" followed immediately by Yᵊsha•yâhu 53. Contrary to many modern re-interpreters, Tal•mud confirms the irrefutable logic that "My Servant" speaks not of "the Jewish people" (who are the "Bearers of the articles of --" whose attention is being called to "My Servant" in this passage), but of the Mâ•shiakh (documentation is found in the second text of our Khav•rutâ Distance Learning: WAN Live-Link Technology).

Dân•iy•eil Prophesied Exact Year
The Mâ•shiakh Bën-Yo•seiph
Would Be Killed!

In addition to the inescapable evidence of Yᵊsha•yâhu 53, Dân•iy•eil (9.25-27) prophesied the year in which a Mâ•shiakh (a priori, Bën-Yo•seiph) would be killed: 49 years (7 "weeks" of 7 years each) then 434 years (62 "weeks" of 7 years each), totaling 483 years after Artaxerxes edict. Artaxerxes reigned from B.C.E. 465-453, projecting a window for the death of the Mâ•shiakh Bën-Yo•seiph to 18-30 C.E.! This was only expected to approximate a window or time frame; but if we calculate from the final year of Artaxerxes' reign, B.C.E. (i.e., minus) 453 plus 483 years = 30 C.E.!!!

For more in-depth explanation and details, see our Historical Museum, select "Mashiakh," click on the first "Burning Issues" button, scroll down to the sources table and select the desired passage.

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Rainbow Rule

5757 (1997.09)

Cantillation => Punctuation => Interpretation
Teimani cantillation
Click to enlargeTei•mân•i cantillation
Example: Yᵊsha•yâhu 51.12

Not coincidentally, the Ha•phᵊtâr•âh begins

, ;

Note the delineates only the second instance of , dictating the subsequent pause, arbitrarily denoted in English with a comma. There is no pause between the two instances of . It would be chanted: "I-Myself am I-Myself, Who is comforting (or comforts) you.m.p." In Hebrew, the doublet indicates emphasis. Thus, "[It is] Absolutely I-Myself, Who comforts you.m.p."

The clause ends with , the primary disjunctive, and pause, in any pâ•suq.

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Rainbow Rule

5756 (1996.08)

Who's Closer To Being Acceptable, Arabs or Christians?

The Ha•phᵊtâr•âh reads (Yᵊsha•yâhu ha-Nâ•vi 52.1): "Awake (!) awake (!), dress in your Strength, Tziy•on; dress in your formal clothes,

, , - : "

To smooth out the English: "Awake (!) awake (!), dress in your Strength, Tziy•on; dress in your formal clothes, Yᵊrushâlayim the Qodësh City, because the âreil and tâm•ei won't increase or immigrate in you anymore."

With all of the Arab and Christian religious sites in Yᵊrushâlayim enjoying guarantees of religious freedom and access, how can this prophecy be fulfilled? Arab tradition has, since Yi•shᵊm•â•eil, required circumcision (but at the age of 13 years instead of the 8th day following birth). Therefore, Arabs aren't included among the (physical) âreil•im (uncircumcised). However, both Muslim and Christian Arabs transgress and are, consequently, included with other goy•im as tâm•ei.

Only Jews, Arabs and Christians have entrenched positions in Yᵊrushâlayim. So Hindus, Buddhists and the rest of the world doesn't present a real obstacle to this prophecy. The biggest obstacle to the fulfillment of this prophecy is winning the Christian & Muslim-Arab world to become truly -observant, i.e. subordinate to a Pᵊrush•im-heritage Bat•ei-Din instead of practicing Displacement Theology—and the Way to persuade them is with WAN Live-Link Technology.

The central question, then, is who will be more receptive to : Muslim Arabs, who aren't idolaters like Christian Arabs and most other goy•im, or idolatrous Christians who discover that, contrary to the post-135 C.E. Hellenist counterfeit that has deceived them, the genuine Ribi Yᵊho•shua requires them to abandon their idolatry and obey ?

If Arabs and Christians were able to surmount their respective hurdle of rejecting , this prophecy would thereafter likely occur relatively quickly.

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Rainbow Rule

5755 (1995.09)

Tᵊphil•âh of -Keeper => Qor•bân
Tᵊphil•âh of -Transgressor =>
(Mi•shᵊl•ei Shᵊlom•oh′  28.9)

Ho•sheia ha-Nâ•vi 14.3 teaches that the spiritual counterpart of qor•bân is tᵊphil•âh. Mi•shᵊl•ei Shᵊlom•oh′  28.9 then corroborates the parallel by defining this act of sacrificing of the lips (i.e. tᵊphil•âh) of the person who deviates from Shᵊm•a to —in whom, consequently, there is a —as .

Just as it is for the transmitter of an ascendance-offering / tᵊphil•âh to have a , so, too, it is for the ascendance-offering / tᵊphil•âh to be transmitted on the wrong frequency (i.e., to the wrong recipient, Dᵊvâr•im 17.2-3). This also causes the message to be ‭ ‬ (17.4) for which the sender is held responsible (17.5-7).

Biblical Interpretation Outside Yi•sᵊrâ•eil – An Oxymoron

Can a Yᵊhudi sage in the Tᵊphutz•âh po•seiq? Dᵊvâr•im 17.10 stipulates that Yi•sᵊr•â•eil, which includes unconverted & non-Jewish geir•im, are to comply with the Ha•lâkh•âh that was saq by the contemporary sho•pheit of the Beit-Din "from the place that -- has chosen."

This necessarily means Yi•sᵊr•â•eil, and more particularly Har Tziy•on in Yᵊrushâlayim (Yᵊsha•yâhu 2.3 & Mikh•âh 4.2), whenever it is possible to po•seiq from this place.

Whenever a need may arise to decide a point of Ha•lâkh•âh, the sho•pheit (Dᵊvâr•im 17.9) of the Nᵊtzâr•im Beit-Din will go up to Har Tzi•yon in Yᵊru•shâ•layim to consider and po•seiq the question. With the exceptions handed down by the Nᵊtzâr•im Beit-Din on Har Tziy•on (photo of archeological remains) and documented in NHM, however, the Nᵊtzâr•im sho•pheit — medieval modern: — have found the handed down by the Teimân•im to be correct.

This pâ•suq advocates the supremacy of Yi•sᵊr•â•eil over the Tᵊphutz•âh for religious authority and . Tor•âh shë-bi•khᵊtâv – and NHM – has ordained that every letter of these is binding (Dᵊvâr•im 17.10b-13).

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(•mar Ribi Yᵊho•shua)

Ma•tit•yâhu bᵊ-Ivᵊr•it; Hebrew Ma•tit•yâhu

(Redacted, Christianized & corrupted to 4th-century "Matthew")

5770 (2010.08)

Ta•na"kh Translation Mid•râsh Ribi Yᵊho•shua: NHM NHM
Dᵊvâr•im 17.12 12 and the man who shall do maliciousness without hearkening to the Ko•hein (who stands there ministering to ' your Ël•oh•im) or to the sho•pheit; that man shall die, so you shall burn-out the from Yis•râ•eil. 13  I tell you that everyone who provokes5.22.1 his brother is liable to the adjudication of Oral Law.7.1.1 Whoever calls his brother useless' 5.22.2 shall be liable to the Beit Din.5.22.3 Whoever calls his brother Insane fool' 5.22.4 shall be liable to the fire of Gei-Hi•nom.10.28.2 5.22
Dᵊvâr•im 18.13 Tâm•im shall you be with ' your Ël•oh•im. If you love those who love you, where is any payment for you in that? Don't even the goy•im5.47.1 do the same? 5.47.2 Therefore be tâm•im5.48.0 as your Father who is of the heavens5.48.1 is Tâm•im.' 5.48.0 5.47-48
Dᵊvâr•im 18.15 A nâ•vi from your midst, from your brothers, like me, shall ' your Ël•oh•im raise-up for you; to him shall you hearken! While he was still speaking, look… a cloud covered them.17.5.1 While they were under the cloud they heard from the cloud17.5.2 a voice3.17.1 saying, "This17.5.3 is My lone17.5.4 son.3.17.2 My pleasure is in him.3.17.3 Hear him." 17.5.5 17.5
Dᵊvâr•im 19.15 A single witness shall not rise-up against a man, for any â•won nor any khatâ•at, in any kheit that he may commit; according to two witnesses, or according to three witnesses shall the matter be raised. If your brother missteps,18.15.1 go innocuously;1.21.4 reprove18.15.2 him between you and him alone. If he will hear you then you have gained your brother.18.15.3 16 If he won't hear you, take one or two more18.16.2 brothers with you18.16.1 so that (Dᵊvâr•im 19:15) according to two witnesses, or according to three witnesses, the matter shall stand.18.16.2 Because by two or three witnesses18.16.2 a thing will be established. 17 If he does not listen to these two or three, then tell it to the qᵊhil•âh.16.18.3 If he does not even listen to the qᵊhil•âh,16.18.3 then let him be to you as the goy•im6.32.1 and the turncoat-tax-gouger.5.46.1 Ä•mein! 18 I tell you, whatever you shall make â•sur16.19.3 in [the Beit ha-Din shël ha-Nᵊtzâr•im]16.19.3 on hâ-•ârëtz2.20.0 shall be made â•sur16.19.3 in the Beit ha-Din shël Mal•âh.16.19.5 Whatever you shall make mᵊphu•tâkh16.19.4 in [the Beit ha-Din shël ha-Nᵊtzâr•im]16.19.3 on hâ-•ârëtz2.20.0 shall be mᵊphu•tâkh16.19.4 in the Beit ha-Din shël Mal•âh.16.19.5 19 I tell you again—that if two from among18.19.1 you shall concur18.19.2 in [the Beit ha-Din shël ha-Nᵊtzâr•im]16.19.3 on hâ-•ârëtz2.20.0 regarding any practice, whatever they shall ask21.22.1 shall become for them by my Father Who is in the [Beit ha-Din shël Mal•âh.16.19.5 20 For where two or three convene1.18.5 [the Beit ha-Din shël ha-Nᵊtzâr•im]16.19.3 in my name, I am there in the midst of them."18.20.1 18.15-20
Dᵊvâr•im 19.21 Your eye shall not pity; nëphësh by nëphësh, eye by eye, tooth by tooth, hand by hand, leg by leg. You've heard the Oral Law5.38.1 (Shᵊm•ot 21:24; wa-Yiq•râ 24:20; Dᵊvâr•im 19:21) concerning: Eye for eye' and tooth for tooth'; and I say to you (Tᵊhil•im 37:1), Don't compete with wrong-doers.' If a man shall strike you on your cheek, extend the other to him.5.39.1 Whoever will take pleasure in quarreling with you, to litigate Oral Law5.40.1 and to sue the dress-shirt off of you, strip off your ta•lit9.20.2 and give5.40.2 it to him. Whoever shall request you to do impressment5.41.1 of a mile for him, go two miles. Give5.42.1 to him who asks5.42.2 it, and don't turn aside anyone who wishes to pawn.5.42.3 5.38-42
Dᵊvâr•im 21.1, 6-7 If a corpse shall be found in the adâm•âh that ' your Ël•oh•im gives you to inherit it, fallen in the field; not knowing who struck him… 6 All of the zᵊqan•im of that city (closest to the corpse) shall rinse their hands over the calf whose neck was broken in the nakhal. 7 They shall respond and say, "Our hands have not spilled this blood…" So the predominantly aristocratic, Hellenist-Roman Pseudo-Tzᵊdoq•im3.7.2 Chief Ko•hein2.4.1 of the Beit ha-Miq•dâsh4.5.2 and the Zᵊqan•im of [their Beit]-Din [ha-Qâ•tân]27.20.1 incited the crowds [of their Hellenist, Roman-collaborating Tzᵊdoq•im Kohan•im of the Beit ha-Miq•dâsh supporters]27.20.2 to ask21.22.1 for Bar-Ab•â27.16.1 and bring about the death of [the Pᵊrush•i] Ribi Yᵊho•shua. Replying, the Roman ruler said to them, "Which of the two do you wish that I release to you?" They said, "Bar-Ab•â." 27.16.1 Pilate said to them, "Then what shall I do with Ribi Yᵊho•shua who is called the Mâ•shiakh?" They all [the Hellenist, Roman-collaborating Tzᵊdoq•im Kohan•im of the Beit ha-Miq•dâsh] said,27.22.1 "He should be hung." 10.38.1 Pilate reported, "What evil21.41.1 has he done?" Then they cried out more exceedingly saying, "Hang him!" 10.38.1
     Pilate, seeing that it was benefiting nothing, but rather was becoming a commotion, having taken21.22.3 water, washed27.24.1 his hands opposite the qᵊhil•âh4.25.1 saying, "I am innocent of the blood of this Tza•diq.27.24.2 Watch what you do." 27.24.3 Replying, all of the [the Hellenist, Roman-collaborating Tzᵊdoq•im Kohan•im of the Beit ha-Miq•dâsh] kinsmen said, "His blood27.25.1 will be upon us and upon our seed." 27.25.2 Then he released Bar-Ab•â27.16.1 to them and delivered Ribi Yᵊho•shua over to the Royal Italian Palace Guards27.26.1 to beat, afflict and hang.10.38.1

     Clearly, this account of Pilate's actions—who was the principle Roman collaborator with the Hellenist Tzᵊdoq•im Kohan•im running the Beit ha-Miq•dâsh—were "cleaned up" by the 4th century Roman Christian NT redactions of the Roman Church, shifting blame to "the Jews."
Yᵊsha•yâhu 51.7 Hearken to Me, you who know tzëdëq, with My in their heart; do not revere the sharp-scorn of humans, or crack from their abuse. Happy5.3.1 are you to be when they shall reproach11.20.2 you and pursue5.9.1 you and falsely say every evil5.11.1 thing about you on account of me. Rejoice5.12.1 and be jubilant, for your payments in the heavens3.2.2 are great—for they pursued the Nᵊviy•im11.9.1 who were before you5.12.2 thusly. 5.11
Yᵊsha•yâhu 51.8 Because like a garment, an âsh will eat them; and like wool, a sâs will eat them; but My tzëdëq shall be lᵊ-o•lâm, and My yᵊshu•âh for the generation of generations. Don't multiply heaps of treasures on earth where moth and rust6.19.1 eat it or burglars break in6.19.2 and steal it. Make for yourselves treasures in the heavens3.2.1 in a place that moths and rust6.20.1 won't eat it and in a place that burglars won't break in6.19.2 and steal it. In the same place that your treasure will be, your heart will be too.6.21.1 6.19-21
Yᵊsha•yâhu 51.17,22 Wake yourself, wake yourself! Get up Yᵊrushâ•layim, who has drunk from the Hand of ' the cup of His fury! The goblet cup of staggering you have drunk—drained. 22 Thus has said your A•don•ai ', and your Ël•oh•im, Who will quarrel [for] His am? Behold, I have taken from your hand the cup of staggering; the goblet cup of My fury, you shall not drink [of it] anymore. Then he walked slowly for a little, and fell on his face and hit•pa•leil,5.44.2 saying, "My Father, if it could be, pass this cup of death from me,26.39.1 although, [let it be] according to your will, not my will." 26.39
Yᵊsha•yâhu 52.1 Wakey, wakey, dress in your strength, Tzi•yon; dress in your opulent garments, Yᵊrushâ•layim, Ir ha-Qodësh, for no longer shall the uncircumcised or tâ•mei come into you anymore. Then the Sâ•tân4.1.1 took him and brought him up into the high place4.5.1 of the Hei•khâl4.5.2 in the Ir ha-Qodësh4.5.3&1.18.7 4.5
Yᵊsha•yâhu 26.19May your dead be enlivened, may my corpse arise; awaken and sing-jubilantly those who sleep in the dust, for a dew of or•ot is your dew, the land of phantoms shall you cause to fall.
Yᵊsha•yâhu 52.15See verse in our History Museum, "Mashiakh" page, Click on first "Burning Issues" button, then scroll down and click on link "Yeshayahu 52.13-15".
Yirmᵊyâhu 5.21Hearken, prithee, to this, foolish and heartless am, eyes have they but they don't see, ears have they but they don't hearken.
Yᵊsha•yâhu 6.9-10Then he said, "Go and say to this am, 'Hearken absolutely but you won't understand, and see absolutely, but you won't know. Fatten the heart of this am, and make its ears heavy and plaster-over its eyes lest it may see by its eyes and by its ears may hearken, and its heart may understand and turn and heal itself.' "
Yᵊsha•yâhu 35.5Then the eyes of the blind shall be opened; and the ears of the deaf opened.
You are the or4.16.0 of the legions,4.8.1 an ir2.23.0 laid-out on a hill unable to be hidden. 15 Neither do persons light an oil-fed-lamp5.15.1 and put it under a basket, but rather on a Mᵊnor•âh5.15.2 and it shines for all who are in the house. Let your or4.16.0 shine thusly before man8.20.1 so that they may see your good3.10.4 Ma•as•ëh5.16.1 which are praises and kâ•vod5.16.2 for your Father who is in the heavens! 3.2.2
     16 Don't think that I came to uproot5.17.1 the or the Nᵊviy•im,5.17.2 but rather I came to reconcile5.17.3 them with the Oral Law5.17.4 of ë•mët.5.17.5
His tal•mid•im5.1.1 asked him,13.10.1 "Why do you speak to the kinsmen in mᵊshâl•im13.34.1 when they don't understand something?" 11 And Ribi Yᵊho•shua replied to them saying, "To you has been given13.11.1 a heart to understand the mysteries of the Realm4.17.1 of the heavens,3.2.2 but to them it hasn't been given to understand.13.11.2 12 To whomever has wisdom13.12.1 shall be bestowed profusely,13.12.2 and whoever doesn't have shall take some.13.12.3 13 For this reason13.13.1 I tell them mᵊshâl•im:13.34.1 because (Yirmᵊyâhu 5:21)

"they have eyes but don't see, they have ears but don't hear."

They don't understand, 14 fulfilling what was spoken by Yᵊsha•yahu ha-Nâ•vi13.14.1 (6:9-10):

"Go and tell this kinsmen, Hearken intensely, but don't understand! See intensely, but don't know!' 15 Fatten the heart of this kinsmen!6.32.1 Weight down5.16.2 its ears! And divert its eyes! Lest it see with its eyes and hear with its ears, and then it would understand in its heart and revert13.15.1 and be healed." 8.8.1

Yᵊsha•yâhu 53.4-5 See verse in our History Museum, "Mashiakh" page, Click on first "Burning Issues" button, then scroll down and click on links "Yeshayahu 53.4 & 5". Around dusk, they offered many who were demon-possessed4.24.1 to him, and he threw out the rukh•ot8.16.1 by a saying12.37.0 alone,8.16.2 and cared for10.8.1 all that were afflicted in evil21.41.1 17  so that it would be fulfilled,5.17.3 which was spoken through Yᵊsha•yahu8.17.1 ha-Nâ•vi11.9.1 saying [53.4]:

"Surely our sicknesses8.17.2 he did bear,21.22.3 and our pains he bore."

     Note that post-135 C.E. Hellenists (viz., goy•im Roman Christians) clearly relied on the Hellenized Greek LXX rather than the much different Hebrew sources that fail to support the interpretation: "But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed." While there is no basis for doubting the reading of the source manuscripts, reliance on the Hellenist Greek LXX itself demonstrates that the interpretation (of Yᵊsha•yâhu 53.5) found in NHM certainly reflects post-135 C.E. Hellenist goy•im Roman Christians rather than original Nᵊtzâr•im.
     In this regard, it must also be noted that, while the LXX was originally translated in the second century B.C.E., the earliest extant source mss. are the same Hellenized goy•im Roman Christian documents that contain the earliest extant texts of the NT!!!
     Preferring Hellenist goy•im Roman Christian LXX over Hebrew Judaism is self-evidently false.
Yᵊsha•yâhu 53.7 See verse in our History Museum, "Mashiakh" page, Click on first "Burning Issues" button, then scroll down and click on link "Yeshayahu 53.7". Then Pilate said to him, "Do you not hear how much testimony there is against you?" He didn't reply to him a thing,27.14.1 so that the Roman ruler was very much amazed. 27.13-14
Yᵊsha•yâhu 53.10 See verse in our History Museum, "Mashiakh" page, Click on first "Burning Issues" button, then scroll down and click on link "Yeshayahu 53.10". Then, having called them near, Ribi Yᵊho•shua said, "You see that the leaders of the goy•im20.19.0 make themselves •don•im22.43.2 over them.20.25.1 Their great exercise authority over them.20.25.2 It won't be thus among you. Rather, whoever wishes to become great among you shall be your boy-servant.20.26.1 Whoever wishes to be first among you shall be your slave.20.27.1 The person8.20.2 didn't come that he should be served by others. Rather, he came to serve others, and for his allowing his nëphësh2.20.1 to be redemption20.28.1 for many."
     Recall that, unlike the devastation in 70 C.E. or the Bar-•Kokh Rebellion of 135 C.E., in 30 C.E., the Hellenist Tzᵊdoq•im "Wicked Priests" (of the Qum•rân scrolls) Kohan•im running the Beit ha-Miq•dâsh solved their fears of an anti-Hellenist (and anti-Roman) insurrection among the Jews by sacrificing the key firebrand—Ribi Yᵊho•shua, thereby assuaging the fears of (i.e., redeeming the Jews from) the Hellenist Kohan•im collaborators and their partner Hellenist Roman occupiers.
Yᵊsha•yâhu 53.12See verse in our History Museum, "Mashiakh" page, Click on first "Burning Issues" button, then scroll down and click on link "Yeshayahu 53.12".
Zᵊkhar•yâh 9.9,11Exult very [greatly], O daughter of Tzi•yon! Shout, O daughter of Yᵊrushâ•layim! For behold, your mëlëkh shall come to you, tza•diq and nationally-saving, impoverished and riding on an ass, on a male colt of an Equus asinus. … 11 Also you, in the blood of your bᵊrit I shall have sent [out] your prisoners from the pit in which there is no water.
Seeing their contemplations, he said to them,12.25.1 "Every realm divided up against itself becomes desolate; and every ir2.23.0 or house which shall fall into divisiveness among themselves won't endure.12.25.2 If the Sâ•tân4.1.1 throws out Sâ•tân,4.1.1 he is divided against himself. How then will his realm stand?
     If I am casting out demonic-forces4.24.1 in Baal Zᵊvul,12.24.0 & 12.24.1 then in whom are your members12.27.0 casting them out?12.27.1 For this, they12.27.2 shall be your judges. If I throw out demonic-forces4.24.1 in the Ruakh1.18.6 of Ël•oh•im, then12.28.1 the Realm4.17.1 of Ël•oh•im has come. How is anyone able to come into the house of the strong one to plunder his goods unless first he binds the strong one? Then he can plunder his house.12.29.1
Having taken21.22.3 the Qi•dush26.27.1 cup, and having given the Qi•dush26.27.1 he gave it to them saying, "Drink from this [cup], all of you.26.27.2 This [cup of wine commemorates] my blood5.34.2 of the new bᵊrit,26.28.1 which will be spilled out for the Shᵊmit•âh26.28.2 of missteps1.21.4 for many.26.28.326.28
Then two criminals were hung27.31.1 with him, one at the right and one at the left.
When they neared10.7.1 Yᵊrushâ•layim and came to Beit-Pag•âh21.0.3 toward Har ha-Zeit•im.21.1.1 Then Ribi Yᵊho•shua sent forth two tal•mid•im5.1.1 saying to them, "Go into the suburb21.2.1 opposite you and you will immediately4.20.1 find a mare ass tethered there and a foal with her. Having undone them, bring them to me. If anyone says anything to you, you shall say that a•don•i21.3.1 has need of them and he will immediately4.20.1 send them forth." This21.4.1 became in order that what was spoken through the nâ•vi11.9.1 (Zᵊkhar•yâh) might be fulfilled5.17.3 saying (9.9):

"Rejoice greatly, O daughter of Tzi•yon.21.5.1 Shout, O daughter of Yᵊrushâ•layim. Behold, the mëlëkh1.5.6 comes to you. He is triumphant and victorious, lowly and riding upon an ass, and upon a male colt of mare asses."

     Then, having proceeded and done as Ribi Yᵊho•shua had prescribed to them, the tal•mid•im brought the mare ass and the foal21.7.1 and put9.18.5 ta•lit•ot21.7.2 on them and he sat on them. Many of the qᵊhil•âh4.25.1 spread their ta•lit•ot9.20.2 in the way,3.3.3 and others were cutting frawns21.8.1 from the [palm] trees and were spreading them in the way.3.3.3 The qᵊhil•ot,4.25.1 those preceding and those following, were crying out saying: -, (Tᵊhil•im 118:26):

1.22.1, '

and 21.9.1: '
     As he came into Yᵊrushâ•layim,21.10.1 all of the ir2.23.0 shook saying, "Who is this?" The qᵊhil•ot4.25.1 said, "This is Yᵊho•shua ha-Nâ•vi11.9.1 from Nâtz•rat, in the Gâ•lil."

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Rainbow Rule

Setting: ca. 29 C.E.
Location: Northwest shore of Yâm Ki•nërët
Scene of Hillside Discourse (NHM 5-8.1)
Click to enlargeThis hillside, between Tᵊvër•yâhꞋ  (Hellenist Tiberius) and Kᵊphar Na•khum, is steep; forming a natural outdoor auditorium. Photographed 1983.08, this was the driest time of the year and the area was parched. The colors are reasonably accurate. Perspective is provided by two men standing on the small jetty at the edge of the water (extreme right of photograph, click for enlargements). Ribi Yᵊho•shua stood in a Gâ•lil boat to address the crowd. Photographed © 1983 by Yi•rᵊmᵊyâhu Bën-Dâ•wid.

5766 (2006.08)

Islamic Jihadist Barbarism
Christian "Turn the Other Cheek"
What Was The 1st-Century Judaic Pᵊrush•im Ribi Teaching?

Today the west is locked in a deadly religious war with global reach, having two prongs of jihad: Sunni and Shiite, each vying with the other to establish their version of Islam as the world-ruling Caliphate. Islamic legend predicts that their Mahdi, an Islamic messiah knock-off, will fly back to Medina (more recently changed to Yᵊrushâlayim for political reasons)—on his magic horse—on 2006.08.22. Failure of this fable to occur won't spare Christianity or Judaism from Muslim jihadists who will, nevertheless, continue to strive toward their goal of destroying Christianity and Judaism—i.e., the western way of life. In pursuit of their goal, both are willing, in the short-term, to ally with the west in order to dominate their Islamic rival. The west has terminal blindness if it continues to delude itself that such short-term alliances will produce either friendship, an enduring alliance, loyalty or even sincere gratitude.

Helping Muslim countries is repaid with the killing of western soldiers, demonstrations of thousands in the streets burning western flags and chanting death to Israel and western "infidels." We've seen this proven many times over, for decades. Yet, the western public—the Left most naively and vociferously—stands fast in denial. Instead of arguing the inane Democratic-Republican mantra, "Are Americans safer today?," Americans should have the intelligence to ask the pivotal question: "Safer than what???" The question isn't whether it's a more dangerous world. Of course it is. That would have been more dangerous if Gore or Kerry had won too. The relevant version of this is: "Are Americans safer than they would be if Kerry had won?" and, alternately, "Are Americans safer than if Saddam was still in power attacking its neighbors and raining rockets on Israel while continuing to build up—and perhaps again use—its chemical weapons while perhaps having obtained nuclear weapons from N. Korea by now—all IN ADDITION to our present problems that we would still have if Kerry had won—and far more!!! THESE are the questions Americans should be contemplating instead of being spun out of the real world into an illusory Leftist utopia that contrasts the 21st century with the gone-forever 1980s.

Consequently, like it or not, Christianity and Judaism, whether they choose to be allied or conflicted, are both confronted by a suicidally determined jihadist Islam.

In the midst of all of this, a Christian (Hellenist Roman) distortion of a teaching of Ribi Yᵊho•shua lies at the heart of America's lack of resolve to defend itself: turn the other cheek. It is particularly self-defeating, in light of the religious core nature of this conflict, that Christian-predominated western apathy, resulting from a fixed focus on hedonism (i.e., materialism or capitalism), is compounded by the cognitive dissonance within Christian philosophy deriving from a misinterpretation of a commentary on that was delivered by a first-century Pᵊrush•im Ribi. Even cursory thinking demonstrates that a Perfect and Immutable Ël•oh•im (Ma·lâkh·i ha-Nâ•vi 3.6 and Tᵊhil•im 148.6), Biblically-specified as "of Israel," cannot contradict His Own Perfect and Unchanging Instructions (Hebrew "") with a superseding NT or Quran, or abandon His promises to Israel by changing, instead, into a Displacement Theology god of Christian or Muslim gentiles.

The inescapable implication of this is that anyone who teaches Displacement Theology or supersession is (by Dᵊvâr•im 13.1-6) a false prophet or false messiah—i.e. antichrist—whether Jesus or Muhammad. All of Ribi Yᵊho•shua's commentaries on (documented only in Hebrew Ma•tit•yâhu according to the earliest church historian, Eusebius, E.H., III, xxvii, 2-6), either corroborated and explained or tightened and reinforced . Furthermore, they HAD to since if he contradicted he would (by Dᵊvâr•im 13.1-6) have been a false prophet!!!

Therefore, one's understanding of Ribi Yᵊho•shua's remarks in NHM 5.39 can be correct only when the interpretation is compatible with :

You've heard the Oral Law (elaborating Shᵊm•ot 21.24; wa-Yi•qᵊr•â 24.20 and Dᵊvâr•im 19.21) concerning: 'Eye for eye' and 'tooth for tooth'; and I say to you (Tᵊhil•im 37.1) , 'Don't compete with wrong-doers.' If a man shall strike you on your cheek, extend the other to him. [The meaning is:] Whoever will take pleasure in quarreling with you, to litigate Oral Law…" NHM 5.39

In this passage, we see a Pᵊrush•im Ribi in the middle of teaching how Ha•lâkh•âh is to be applied and implemented in daily life. His quotation of Tᵊhil•im 37.1 demonstrates not only that he was teaching from but also that what he was illustrating with his remark about turning the other cheek was: "Don't compete with wrong-doers."

It doesn't require a lawyer to recognize that life's intricacies typically make the application of law very complex and nuanced. The application of , via Ha•lâkh•âh, was no less challenging and (4Q MMT confirmed) occupied the central priority in first-century Jewish life. Just as courts of today are overwhelmed with frivolous lawsuits, the batei din in his day were overwhelmed with wrongful—false and malicious—actions often motivated by spite, hatred, and vindictiveness having no connection to justice. Ribi Yᵊho•shua teaches that when confronted with a false and malicious action in the Beit-Din the solution is not to enter an equally false and malicious counteraction before the Beit-Din in response but, rather, to reply to the effect: "You threaten to claim I did such-and-such before the Beit-Din. Fine. Go ahead. While you're at it, claim that I did something else (the other cheek) as well!" In other words, Ribi Yᵊho•shua is talking of someone who is innocent and being unjustly threatened, telling the victim to call the legal bully's bluff rather than replying in kind by making up false accusations against his impugner. However, it must also be kept in mind that this was a hugely popular and top intellectual (probably a graduate of the Great Library of Alexandria University) Pᵊrush•im Ribi who was referring to redress in a Pᵊrush•im Beit-Din; NOT the illegal Hellenist pseudo-Tzᵊdoq•im "Bat•ei-Din," documented by Josephus, in the Beit ha-Mi•qᵊdâsh, which was a corrupt and bribe-driven mockery of the Oral Law obeying the Roman occupiers.

Thus, proving yet again to be the polar antithesis of Jesus and Christianity, the Christian claim that Ribi Yᵊho•shua taught pacifism is unequivocally wrong. Moreover, though Jews have forgotten it (like they've forgotten much of ) and Christians have become estranged from the Bible teachings of the first-century Pᵊrush•im Ribi, the Bible teaches that Y--H is the Ël•oh•im of Israel (not gentiles, whether Chrisitians or Muslims) and a "Man of war" (Shᵊm•ot 15.3).

The concept of Allah, millennia later, is an Arab apostatized knock-off from (Displacement Theology) like the rest of Islam, their false prophet, Muhammad and their confabulated childish distortions of an afterlife.

Yet, while it is clear from all of this that jihad represents a religious global threat, Jews and even Christians remain in denial rather than wage the only possible remedy to a religious threat: religious polemics. As we noted in a previous article (The Winning Strategy for an Unwinnable War: Perceptional Reality Check, 2006.08.20), the only reformed jihadists are those who converted out of Islam while the converse also seems invariably true: the only non-Muslims who become suicidal terrorists are those who convert and become Muslims. Despite Islam's blatant contradictions of indisputably documented history, its blatant plagiarism from Judaism and the absurdity of many of its confabulated and childish tenets, Jewish timidity (which is the obsolete relic of past pogroms) and Christian timidity (which is the relic of Roman-Hellenist redactions and distortion) combine to give jihadists a mass license to commit war crimes and atrocities with impunity in their pursuit of a world Islamic Caliphate.

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5755 (1995.09)

Updated 5765 (2005)

Ribi Yᵊho•shua—The Mâ•shiakh
Establishes the Nᵊtzâr•im Beit-Din
1st-2nd century Netzarim Beit K'nesset: Re-used stones probably from Second Temple
The Biblical Archaeology Review has documented (90.05-06, XVI.3, p. 16ff) that, by the end of the 1st century C.E., the Nᵊtzâr•im had established a congregation and Beit-ha-Kᵊnësët on Har Tziy•on. The foundation and part of its wall can still be seen today. Some archeologists believe that some of the stones used in this wall were salvaged from the Wall of the Beit-ha-Mi•qᵊdâsh after the Romans had knocked them down into the street; and these archeologists may be correct. Photographed © 1983 by Yi•rᵊmᵊyâhu Bën-Dâ•wid.

In Twelfthmonth on the Judaic calendar, late winter, of 29 C.E. (see NHM 18.15 header notes), Ribi Yᵊho•shua set the guidelines establishing the Nᵊtzâr•im Beit-Din, based—not surprisingly—on (Dᵊvâr•im 17.6): "By the testimony of two or three witnesses' not by the testimony of a single witness." Expounding on this passage, Ribi Yᵊho•shua detailed (NHM 18.15), "If your brother missteps, go innocuously; reprove him between you and him alone. If he will hear you then you have gained your brother. If he won't hear you, take one or two more brothers with you so that [Dᵊvâr•im 19.15] according to two witnesses a thing will be established"—in a Beit-Din.

Only a Jew learned in and accepted in the mainstream religious Jewish community can serve as a sho•pheit on a Beit-Din. Crucially, it must be remembered that a Beit-Din may only interpret , handing down decisions (mi•shᵊpât and khuq•im = Ha•lâkh•âh); not contradict . Even beyond that, prohibits adding or deleting anything whatsoever to (Dᵊvâr•im 13.1).

The rabbis' removal of the Asërët ha-Dibrot from the head tᵊphil•in, their authorizing Jews to go beardless, their rescinding the requirement for a pᵊtil tᵊkheilët in one's tzitz•it, requiring the wearing of a kip•âh and the woefully ignorant equating of electricity with fire are all rabbinic additions and deletions—explicitly prohibited by that have indisputably demonstrated to 90% of Israel, as proven by their abandoning , why they shouldn't follow such false shepherds. The recent removal of Jews from settlements in Gaza is a wake-up call to religious Jews that something is dire wrong with their practice. These are examples that must be restored. However, the religious Jews' self-alienation from the flock of (secular) Israel, sanctimoniously ghettoizing themselves to pray apart from the body of Israel, is another example demonstrating the rabbis who led their followers into a false hope praying for, and prophesying, they would remain in Gaza. Their false prophecy demonstrates that they are defined by Dᵊvâr•im 18.21-22 as false shepherds, co-responsible with their peers for having alienated 90% of the flock of Israel and perpetuating disrespect for among the goyim.

There is only one remedy, and it is the same remedy for restoring the flock of Israel, for bringing respect for to the goyim and respect of the Arabs for Israel's place in our ancestral land. The remedy is to recognize that those racist Jews who proclaim that -- promised this land to DNA-blooded Jews pervert Scripture and corrupt the bᵊrit. The bᵊrit is a contract that stipulates IF Israel keeps His mi•tzᵊw•otwhile Israel keeps His mi•tzᵊw•ot—Israel will inherit this land. That applies to the flock of Israel as keepers of this bᵊrit, not merely to some small isolated group of Ultra-Orthodox Jews; and it applies to the restoration of the pristine before the rabbinic additions and deletions. This awakening of the rabbis from their medievolatry and Europolatry, to reconcile with archeological and historical facts, modern logic and science is an unavoidable element of the remedy. Until this is done there will be no remedy.

Except in extenuating circumstances, a minimum of three Jews learned in and accepted in the Pᵊrush•im-heritage community serve as Sho•phᵊt•im. Basic arithmetic demonstrates that Ribi Yᵊho•shua instructed his followers to prevent resorting to the Beit-Din by, first, seeking, rather, to first attempt to straighten out the problem one-on-one, face-to-face, Jew-to-Jew. See also, in this context, NHM 7.1-6 with notes.

Notice the subtlety, however, in the second step, ordained from the beginning of the Bat•ei-Din system by Moshëh. The party who feels wronged is required to make a second effort to avoid resorting to the Beit-Din. This time, however, he or she brings along a witness—who will be called to testify before the Beit-Din if the matter isn't resolved, resulting in litigation before the Beit-Din. If the accused defies the Beit-Din then the Beit-Din imposes the appropriate punishment, up to and including excision, on the rebellious wrong-doer who defies the Beit-Din.

Ribi Yᵊho•shua then defines the authority of the Beit Din ha-Nᵊtzâr•im (18.19-20): "I tell you, whatever you shall make â•sur in hâ-Ârëtz shall be â•sur in the heavens. Whatever you shall cause to be mᵊphutakh (opened, see NHM note 16.19.4) in hâ-Ârëtz shall be mᵊphutakh in the heavens. Notice that pᵊsuq•im 21-22 continue Ribi Yᵊho•shua's instructions to the Beit Din ha-Nᵊtzâr•im.

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Mᵊnor•at ha-Mâ•or by Yi•tzᵊkhâq Abuhav

Translated by Yi•rᵊmᵊyâhu & Yâ•eil Bën-Dâvid.

("The [Seven-Branched] Candelabra of Light"), The Teimân•im Yᵊhud•im' Ancient Halakhic debate, Corrupted into the Zo•har & medieval Qa•bâl•âh

At Beit-ha-Kᵊnësët Morëshët Âvot—Yad Nâ•âmi here in Ra•a•nanâ(h), Yi•sᵊr•â•eil, liturgy for a regular concludes with one of the members reciting the following portion of Mᵊnor•at ha-Mâ•or by Yi•tzᵊkhâq Abuhav

© Yi•rᵊmᵊyâhu Bën-Dâ•wid. All rights reserved. Copies, reproductions and/or retransmissions strictly prohibited.

Part 1 (of 6)

Great is the Dᵊvar ha-mi•shᵊpât, that ha-Qâ•dosh, Bâ•rukh Hu, chose over all of the qor•bân•ot that are in the Ol•âm.

As memorized in 'These are the Great Things,' Sho•phᵊt•im and shotrim (Dᵊvâr•im 16.18), This is what is written, "Doing tzᵊdâq•âh and mi•shᵊpât is more preferable -- (la-Y--H mi-vakh; to -- than a sacrifice)" (Mi•shᵊl•ei Shᵊlom•oh′  21.3), because the qor•bân•ot weren't conducted in the environs of the Bayit. However, the tzᵊdâq•âh and the din•im were conducted in either—the environs of the Bayit or not in the environs of the Bayit.

Another thing, with the exception for unintentional a•veir•ot of , the qor•bân•ot didn't make ki•pur. However, the tzᵊdâq•âh and the din•im made ki•pur, whether for unintentional a•veir•ot of or intentional a•veir•ot of .

Another thing, the qor•bân•ot aren't conducted except in this Ol•âm, while the tzᵊdâq•âh and the din•im are conducted both in this Ol•âm and in hâ-ol•âm ha-ba.

How is there a good reward for the tzadiq•im and punishment for the wicked? Behold the dintzᵊdâq•âh—which facilitates one's health and he doesn't have punishment like the wicked.

Under Construction

Part 2 (of 6)

Part 3 (of 6)

Part 4 (of 6)

Part 5 (of 6)

Part 6 (of 6)

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