|
Updated: 2017.08.31
In Southern Levant of Idu, Giza 200x256.jpg "Egyptian ''god'' emerging from false door in bedrock of ''Holy Mountain,'' Giza") |
| False door in rock, into inner (3rd) sanctum, with |
From the mists of antiquity, people believed that the stars were an advanced civilization of faraway ël•oh•imꞋ.
Lightning bolts, frequently striking the tops of high mountains during the annual winter rains in the Middle East, seemed to the ancients obvious "hard evidence" of kᵊruv•imꞋ vehicles of star-gods – ël•oh•imꞋ – as they traversed between the heavens and earth; between this world and the "heavenly" world, of spirits, souls and demigods. Lightning bolts thus seemed to "connect" the star-gods to their local sacred mountain where "their" local star-god visited earth to commune with "their" am.
Accordingly, these became holy mountains, revered as sacred portals of the local ël•oh•imꞋ between the physical world and their star-gods in the physical celestial "heavens," where they were thought to live among the stars. Their local "holy mountain" thus became revered as the "holiest" location for best reception to commune with their ël•oh•imꞋ.
 Khat-shepset temple-in-mountain 0400x268.jpg "Khat-shepset's Temple, built by Sen-en-mut") |  Khat-shepset temple-in-mountain 1840x1232.jpg "Click to enlarge"){kind=small} Temple of Par•ohꞋ Khat-shepset designed & built by her lover, Sen-en-mut, into sacred mountain — outer court, sanctuary & inner (3rd) sanctum parallel both Beit ha-MiqᵊdâshꞋ hâ-Ri•shonꞋ and Shein•iꞋ, which were built atop a mountain held sacred from the mists of antiquity. |
Egyptian architecture confirms the ancient belief in local sacred mountains. Recall that Moses was adopted by the Royal Pharaonic Princess into the House of a ???-moses. The basic architectural plan of the mortuary temple of Queen Khat-shepset Tut-moses, later copied in large measure in the Beit ha-Mi•qᵊdâshꞋ, was similarly built into a sacred mountain.
Sen-en-Mut designed and built the temple to enable Queen Khat-shepset to commune, and eventually travel, with the centerpiece of the temple: her Egyptian idol-god (probably IꞋsis), situated in the "holy of holies" built right into the bedrock of the sacred mountain, within an inner Sanctuary, within the temple. The proximity of the idol to the bedrock of the holy mountain, within a "holy of holies" environment, was theorized to enable, coax or tease her ël•oh•imꞋ out of the mountain's bedrock into the idol to commune.
Moses could hardly have been unfamiliar with the design of her temple. Whether Sen-en-Mut was (Tut-) Moses' Egyptian first name, or one copied the plan from the other, it can be no coincidence that Moses built the Mi•shᵊkânꞋ according to the same design and, almost exactly 6 centuries later, the Beit ha-Mi•qᵊdâshꞋ was built to the same design by ShᵊlomꞋoh ha-MëlꞋëkh.
That mistaken prehistoric belief, that a sacred mountain is the spiritual juncture of "Heaven" and Earth, endures even today in the traditional earthly locus to which Jews face when praying the A•mid•âhꞋ" and the ancient idolatrous temple built on a "hillock higher than the land surrounding it" – which Muslims refurbished into their Kaaba in Mecca and face when praying.
When Yi•sᵊr•â•eilꞋ exited Egypt around BCE for a 40-year camping tour of the Sinai, contemporary thought had almost certainly been influenced, to some extent, by the prevailing Egyptian environment. The Ël•oh•imꞋ of Yi•sᵊr•â•eilꞋ, é‑‑ä, was expected to tour the Sinai leading Mōsh•ëhꞋ, camping in an ŌꞋhël Mō•eidꞋ – the Mi•shᵊkânꞋ. Upon returning to our native Holy Land, then, the "natural" assumption (!) was to build Him a permanent dwelling House – the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•onꞋ patterned after the temples they were familiar with in Egypt.
Whether Moses conceived the idea of coaxing an ël•oh•imꞋ out of the bedrock of a holy mountain, then designed, built and tested it to failure firsthand; or whether he learned of its failure from Egyptian peers, two factors certainly became inescapable to Moses:
The popular theory among Egyptians and other idolaters of coaxing an ël•oh•imꞋ out of a holy mountain to commune didn't work, and
No later than age 13 when Egyptians were circumcised, and probably from as early as he could remember, Moses would have been aware of his Ha•birꞋu parentage, heritage and the embryonic Tor•âhꞋ Principles of é‑‑ä as the Creator-Singularity, first espoused by Avᵊrâ•hâmꞋ, that had subsequently developed into 12, sometimes conflicting, tribal versions among the Tribes of Yi•sᵊr•â•eilꞋ .
First institutionalized in the ŌꞋhël Mō•eidꞋ / Mi•shᵊkânꞋ, the Beit ha-Mi•qᵊdâshꞋ hâ-Ri•shōnꞋ confirmed and lapidified
the forsaking and displacement of superstitious and mythological lightning-animated, mountain-spirits incarnated in idols by, lᵊ‑ha•vᵊdilꞋ
Principles of Tzᵊdâq•âhꞋ of é‑‑ä symbolizing His ôÌÄ÷ÌåÌã, as frequently cited by Mōsh•ëhꞋ.
One of the factors that suggests that Mōsh•ëhꞋ was familiar with this Egyptian design of temples is that, after the Yᵊtzi•âhꞋ, he pursued the next step in the scientific process: seeing for himself if such communing is possible by interposing himself into the lightning bolt on the peak of a holy mountain.
 |
 Har Sin•aiꞋ (Har Kar•komꞋ) |
So he ascended Har Sin•aiꞋ (Har Kar•komꞋ) to experience it himself. Being familiar with the local climatology, he certainly selected the peak of the rainy season during the winter months when lightning strikes were routine and ensconced himself in a small concavity in the peak. Probably, he took some supply of food with him, so that he was not supplied from below, compromising the sanctity, during his stay. Because it was the rainy season, he would likely have been able to find either a small pool of water that refilled with each rain and-or to collect rainwater in a container to remain in the peak for a generation of (40) days.
The Hebrew text makes it clear that Mōsh•ëhꞋ succeeded in his experiment, being struck by lightning. Later, when he descended to the valley floor, the people who saw him were afraid of the keraunographic markings (filigree burns) left by the lightning (cf. Pâ•râsh•atꞋ Ki Ti•sâꞋ). Mōsh•ëhꞋ's design-change in the Mi•shᵊkânꞋ speaks volumes, and were subsequently handed down to the Beit ha-Mi•qᵊdâshꞋ. His personal experience had proven to him that lightning bolts were not star-ël•oh•imꞋ. This personally-experienced proof motivated the most revolutionary change in mankind's history: the change from enticing mountain-spirits to, lᵊ‑ha•vᵊdilꞋ, focusing, instead, on Principles of Tor•âhꞋ Tzᵊdâq•âhꞋ. Consequently, he produced the 2 stone tablets that became, for Yi•sᵊr•â•eilꞋ, the centerpieces of all succeeding domiciles devoted to é‑‑ä.
Wisely aware of the anthropomorphic—idolatrous—implications of the belief that an Incorporeal é‑‑ä Who was the Creator-Singularity of the universe would dwell in a physical House, Mōsh•ëhꞋ compiled and produced the two stone tablets to represent the local ôÌÄ÷ÌåÌã of é‑‑ä (popularly Shᵊkhin•âhꞋ). Having a physical Beit ha-Mi•qᵊdâshꞋ for two tablets representing His ôÌÄ÷ÌåÌã, rather than (lᵊ‑ha•vᵊdilꞋ) a local ël•oh•imꞋ that was believed to emerge from the bedrock of a mountain to enliven communication via an idol representing it, distinguished Yi•sᵊr•â•eilꞋ from the idolatries of the goy•imꞋ.
Unfortunately, not all of Yi•sᵊr•â•eilꞋ grasped the implications. Even today, some believe that the Spirit of the Incorporeal é‑‑ä, rather than a SeiphꞋër Tor•âhꞋ representing His Tzᵊdâq•âhꞋ and Authority, should inhabit a corporeal House. é‑‑ä is the Creator-Singularity of the universe, not the local spirit of a mountain.
Perhaps worse, while the principle of tᵊshuv•âhꞋ always underpinned the theology of fines, penalties and redirecting collateral fallout rage from a guilty individual to vicarious venting upon kâ•sheirꞋ animals (continuing the idolatrous tradition that the ko•han•imꞋ could enjoy whatever leftovers and gifts the god, conveniently, didn't take), widespread practice neglected and negated that basic principle. The raison d'être of the sacrifice system, tᵊshuv•âhꞋ, was circumvented and corrupted to a belief de convenance that one could do as one pleased, then pay the stipulated fines and sacrifice and everything was ok. This wishful vicarious sacrifice, yet another manifestation of idolatry (displacing tᵊshuv•âhꞋ and tzᵊdâq•âhꞋ), still persists today in the minds of many.
 |
| |
It must be noted that both physical Bât•eiꞋ-Mi•qᵊdâshꞋ were patterned virtually identical to the Egyptian pattern, which Mosh•ëhꞋ knew, which represented the most advanced spiritually-oriented architecture of the time and much of which he must have passed on to his Israeli successors. The Temple of Pharaoh (Queen) Khat-shepset was built according to this design. (Her temple still stands; check the design for yourself.) Also like the Egyptian mortuary temples, both Bât•eiꞋ-Mi•qᵊdâshꞋ were, likewise, built into, or later atop, a "Holy Mountain." It seems certain that this pattern was handed down from Mōsh•ëhꞋ to ShᵊlomꞋoh ha-MëlꞋëkh. In fact, it seems likely, a priori, that the architect and builder of Khât-shepꞋset's Temple, Sen-en-Mut, was the Egyptian first name of [Tut]-Moses!
" 'ä, being Incorporeal and the Creator-Singularity of the entire universe, cannot dwell in a physical palace or temple like a physical idol. Ergo, any reference to qōꞋdësh dwelling in a Beit ha-Mi•qᵊdâshꞋ can only refer to the Shᵊkhin•âhꞋ / RuꞋakh ha-QoꞋdësh dwelling in the hearts of His human ma•lâkh•imꞋ who serve within the complex. A priori, by extension this includes the special prophesied human ma•lâkhꞋ: the Mâ•shiꞋakh. (As an aside note, this also implies that if His human ma•lâkh•imꞋ no longer serve in a place, indwelling their qōꞋdësh in the place, even more so when the place is taken over by servants of a strange god who have displaced His servants, then the place is no longer qâ•dōshꞋ.)" (from soon-to-be-published "Science-Friendly Tor•âhꞋ Family Bedtime Bible Stories."
During the time of the Beit ha-Mi•qᵊdâshꞋ hâ-Ri•shōnꞋ, Har ha-BaꞋyit was regarded as qâ•doshꞋ because the entire structure and everything in it, including the A•ronꞋ ha-Bᵊrit itself, focused sanctity on the hard evidence – the two stone tablets of A•sërꞋët ha-Dᵊvâr•imꞋ that were the Kâ•vodꞋ é‑‑ä – of Mōsh•ëhꞋ's experience with é‑‑ä on Har Sin•aiꞋ.
Population Transfer, Yᵊkhë•zᵊq•eilꞋ Envisions Kâ•vodꞋ é‑‑ä DepartingIn winter of BCE 591, on the bank of the River Kᵊvâr in Bâ•vëlꞋ, Yᵊkhë•zᵊq•eilꞋ, who had been born in Yᵊru•shâ•laꞋyim, envisioned the departure of the Kâ•vodꞋ é‑‑ä from the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ on an Egypto-Babylonian mystical kᵊruv, portending the impending loss, pillaging and destruction of the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ.
When the Babylonians conquered Yᵊru•shâ•laꞋyim, they exiled the remaining VIPs of the Yᵊhud•imꞋ to join the Yᵊhud•imꞋ who had been exiled to Bâ•vëlꞋ, on the banks of the River Kᵊvâr, in the first population transfer 11 years earlier.
Yᵊkhë•zᵊq•eilꞋ Envisions Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ…The hard-evidence, Kâ•vodꞋ é‑‑ä raison d'être of the Beit ha-Mi•qᵊdâshꞋ was never present in Herod's Hellenist Tzᵊdoq•imꞋ "Second Temple". That necessarily means that Herod's "Temple" and the Hellenist Tzᵊdoq•imꞋ ko•han•imꞋ who administered it, were never legitimate!
And that implies that the Beit ha-Mi•qᵊdâshꞋ envisioned by Yᵊkhë•zᵊq•eilꞋ is a very different (eternal, incorporeal) second, not third, institution.
Whereas Mōsh•ëhꞋ had designed a physical museum to wean – impose Ha•vᵊdâl•âhꞋ upon – Yi•sᵊr•â•eilꞋ from Egyptian idolatry and to house the hard evidence product of his experience (the 2 stone tablets) to serve as a central, uniting, religious focus on Har Sin•aiꞋ, Yᵊkhë•zᵊq•eilꞋ appears to have grasped this goal and strived to further refine the Ha•vᵊdâl•âhꞋ. Unfortunately, his resulting mix of the corporeal with which he was familiar (e.g., priests sweating, 44.17-18) with an Incorporeal Wall of the Four Rūkh•ōtꞋ (49.16-20), built in the Incorporeal Realm without hands (43.7-9) is possible neither in this universe (as builders of the Second "Temple" encountered) nor in the Incorporeal Realm of the Creator-Singularity!
When the implications of Incorporeality are explored, Yᵊkhë•zᵊq•eilꞋ's inability to grasp the Realm of é‑‑ä, beyond the obvious error of sweating priests, become legion. There can be no physical sacrifices, no physical Mi•zᵊbeiꞋakh in the Incorporeal Realm. Therefore, there would be no physical animals, no physical altar and nothing even for spiritual – much less physical – ko•han•imꞋ to do. In an Incorporeal Realm where everyone (who makes it there) communes freely with é‑‑ä, there can be no priests nor any other intermediary, including the Mâ•shiꞋakh / Nâ•siꞋ.
Thus, where corporeal things are mentioned, the application is limited to our physical universe. Everything physical in Yᵊkhë•zᵊq•eilꞋ's description is limited to this worldl, merely the physical system spotlighting the SeiphꞋër Tor•âhꞋ as the centerpiece in this world that points us toward the Incorporeal Realm.
For example, readers have always assumed white linen garb "in heaven." However, both garb and linen are physical only. Even if you think in terms of a vision, envisioning the Incorporeal Realm cannot depend on our physically-limited context of corporeal anchors and markers from our dependence on this world. Moreover, even the color white is physical. There was no light (or resulting white) until é‑‑ä created it. Ergo, physical light was not a feature of His Eternal Realm – which doesn't change. Eyes to see light are physical; this world only. Same with sound (speaking and hearing), touch, smell (incense) and taste (wine, bread, fruits, etc.). Everything thought to exist in the Incorporeal Realm of é‑‑ä must be reevaluated in terms of an incorporeal experience and existence that excludes the physical. And it is in that purview that the next Beit ha-Mi•qᵊdâshꞋ in this world must be understood: merely the physical attributes that, by means of Tor•âhꞋ, point our focus to the Incorporeal Realm of é‑‑ä.
Though Yᵊkhë•zᵊq•eilꞋ was unable to comprehend many details of how a museum-like domicile for the Principles of Tzᵊdâq•âhꞋ, namely Tor•âhꞋ, might serve as a bridge between the Tor•âhꞋ reverers in corporeal world and the Incorporeal Realm of é‑‑ä, his basic idea seems correct. The system of fines, penalties, restitution and punitive damages necessary in this world (symbolized by the ancient sacrificial system, altar and priests) remains essential to redress injustices in this world. By contrast, focus on a Beit ha-Mi•qᵊdâshꞋ in an Incorporeal Realm where walls are, indeed, incorporeal Rūkh•ōtꞋ and the "stones" of the Sanctuary are the nᵊphâsh•otꞋ of Tor•âhꞋ reverers can only be built as a conceptual structure – nᵊphâsh•otꞋ and tᵊphil•otꞋ, not hands.
As Yᵊsha•yahꞋu ha-Nâ•viꞋ noted only 3 decades later, any earthly Beit ha-Mi•qᵊdâshꞋ can only be a place that focuses the attention of all mankind on the Incorporeal Realm of é‑‑ä – a Beit Tᵊphil•âhꞋ for all hâ-am•imꞋ (Yᵊsha•yâhꞋu 56.7).
At least as early as c B.C.E. 540, Yᵊsha•yâhꞋu
, extending the vision of Yᵊkhë•zᵊq•eilꞋ's Nâ•siꞋ, recognized the idolatrous theme of a god dwelling in a physical house, prophesying that the time would come when Yi•sᵊr•â•eilꞋ would realize that Tor•âhꞋ principles imply the inappropriateness of a physical áÌÅéú-äÇîÄ÷ÀãÌÈùÑ to physically house é‑‑ä. Yᵊsha•yâhꞋu foresaw the advancement to a áÌÅéú-úÌÀôÄìÌÈä — ìÀëÈì äÈòÇîÌÄéí (56.7; cf. also Yᵊkhë•zᵊq•eilꞋ 40-end).
No physical "house" could ever be the domicile of é‑‑ä. Nor can any "house" even be a bridge to the Incorporeal Realm. There is only one physical thing in the universe that, routinely and repeatedly, traverses between the physical world and the non-physical, conceptual realm of thought and sentience: a physical and organic transceiver that routinely bridges the two realms: our brain. Neuroscientists have proven that our brains exhibit plasticity. That is, our brain changes chemically and physically to conform to our will; not the reverse. We are what we will ourselves to be. We are not predestined by fate.
At best, a "house" can only provide an environment encouraging our brains to focus on the Incorporeal Realm of é‑‑ä and the centerpiece 2 Stone Tablets, now SeiphꞋër Tor•âhꞋ, of His Principles of Tzᵊdâq•âhꞋ that can guide us to enable Him (via tᵊshuv•âhꞋ to Tor•âhꞋ) to elevate us (via His gratuitous ki•purꞋ in exchange for our tᵊshuv•âhꞋ) to His Realm.
Oblivious to the fundamentals espoused by Mōsh•ëhꞋ, Yᵊkhë•zᵊq•eilꞋ and Yᵊsha•yâhꞋu, well-meaning, superficial populist Jews soon scrambled to obtain permission to rebuild their national economic and power base and attempt to pacify the influential priesthood by restoring the religious status quo ante, which they dismissed as otherwise unimportant.
The Bᵊn•eiꞋ Tzâ•dōqꞋ, better known as the Tzᵊdoq•imꞋ, rose to the fore, comprising the ko•han•imꞋ in charge of the new Beit ha-Mi•qᵊdâshꞋ.
Improvements to the design of the Beit ha-Mi•qᵊdâshꞋ were perceived solely as relevant to the physical structures and implements. Blissfully uncomprehending, the builders ignored the all-important spiritual features that Yᵊkhë•zᵊq•eilꞋ had stipulated, which cannot be realized in this world. The admonition of Yᵊsha•yâhꞋu was also ignored.
Sincere and well-intentioned ko•han•imꞋ continued in this vein until B.C.E. 175 when the predominance of Tzᵊdoq•imꞋ abandoned separatist values of Tor•âhꞋ, swinging instead to the widespread idolatry of Hellenism. Yᵊho•shuꞋa Bën-Shim•ōnꞋ-2nd Bën-Tza•dōqꞋ, the Hellenist brother of the Ko•heinꞋ ha-Jâ•dolꞋ, went to Syria and purchased the office from the Hellenist Syrian king, Antiochus 4th Epiphanes, who had exerted Syrian rule over the Holy Land.
Thus, Yᵊho•shuꞋa Bën-Shim•ōnꞋ-2nd Bën-Tza•dōqꞋ ousted and usurped the last Tor•âhꞋ-faithful Ko•heinꞋ ha-Jâ•dolꞋ – his own brother, KhōnꞋyō Bën-Shim•ōnꞋ-2nd Bën-Tzâ•dōqꞋ – and then Hellenized the "Temple"!
Consequently, this triggered the emergence, after the assimilations of B.C.E. 175, of an opposition to Hellenism who ôÌÈøåÌùÑ from the Tzᵊdoq•imꞋ: the Pᵊrush•imꞋ and the first rabbis.
Tellingly, RibꞋi Yᵊho•shuꞋa corrected all of these things, condemning the Tzᵊdoq•imꞋ and oxymoronic "Hellenist-assimilating Pharisees" in the harshest terms instructing that the Shᵊkhin•âhꞋ dwells NOT in a physical house but, rather, in the hearts of His am. Perhaps that is the most critical teaching of the Mâ•shiꞋakh: confirming Mōsh•ëhꞋ's revolutionary advancement to finally abandon the idolatry of believing that an ël•oh•imꞋ of a sacred-mountain should live in a physical house. Ancient tradition, dating back to RibꞋi Yᵊho•shuꞋa as its author and attested in Tei•mân•iꞋ tradition, envisions the Incorporeal — spiritual — Beit ha-Mi•qᵊdâshꞋ envisioned by Yᵊkhë•zᵊq•eilꞋ ha-Nâ•viꞋ and Yᵊsha•yahꞋu ha-Nâ•viꞋ as constructed of the assemblage of nᵊphâsh•ōtꞋ of Yi•sᵊ•râ•eilꞋ constituting its stones (building blocks). As also did RibꞋi Ëlᵊâ•zârꞋ (ca. 90-155 CE), saying…)
àÇì
úÌÄ÷ÀøÅé
áÌÈðÈéÄêÀ
àÅìÈà
áÌåÉðÈéÄêÀ ("Don't read 'your sons,' but rather 'your builders' [the sons being the stones of the incorporeal Beit ha-Mi•qᵊdâshꞋ ha-Shᵊlish•itꞋ]." This was not exclusively for "sons-builders" of "end days" but Israel's "sons-builders" of all times. An eternal "building" can only be constructed of incorporeal "stones" (nᵊphâsh•ōtꞋ).
RibꞋi Yᵊho•shuꞋa clarified earlier thinking of the Nᵊviy•imꞋ: that é‑‑ä, the Shᵊkhin•âhꞋ, is understood to dwell within the hearts of His servants: collectively Yi•sᵊ•râ•eilꞋ. This was announced in terms of the "Kingdom of Heaven" was not among star-gods – but rather "has converged [within the nᵊphâsh•otꞋ of His servants]" The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) 4.17; "has come near" NHM 10.7; "has come" NHM 12.29).
This core 180° reorientation in basic perception and relationship with é‑‑ä – from the ancient perception of a faraway super chief god that lived beyond the stars and dwelled as a mountain-spirit Neighbor inhabiting a local physical house – to The Incorporeal Creator-Singularity of the universe with Whom one could commune directly, was one of the extraordinary contributions of RibꞋi Yᵊho•shuꞋa that revolutionized "Judaism" and set Yi•sᵊr•â•eilꞋ apart, having Ha•vᵊdâl•âhꞋ from the corporeal world of idols, forever.
Sadly, today, there is a modern rebirth of the Tzᵊdoq•imꞋ phenomenon in the guise of a different name, "Ultra-Orthodox." These Medieval European Jews in black garb are elitists who belligerently deny history and science. Although today they are seen, and see themselves, as Pᵊrush•imꞋ and rabbis, in 2013 geneticists verified that Ash•kᵊnazꞋim are predominantly descended from the 1st century Hellenist Tzᵊdoq•imꞋ who, in 70 C.E. & 135 C.E., fled Roman vengeance into Hellenist Spain (Sᵊphâ•râd•imꞋ) and Europe east and north of the Roman Empire (Ash•kᵊnazꞋim) – where, the genetics further prove, that the Ash•kᵊnazꞋim married, and were then born almost exclusively from, gentile mothers!
By contrast, most of the authentic Pᵊrush•imꞋ, loathing Hellenism even more than they feared the Romans, eschewed all of the Hellenist lands of Europe even outside of the Roman Empire, fleeing instead into less-Hellenist Arab and African countries – today's Eid•ōtꞋ ha-Mi•zᵊrakhꞋ. Just as 1st century Hellenist elitist Tzᵊdoq•imꞋ lorded over the Pᵊrush•imꞋ, today's Medieval European (Hellenist) elitist Ultra-Orthodox lord over the Eid•ōtꞋ ha-Mi•zᵊrakhꞋ.
Today, these Tzᵊdoq•imꞋ-like ("holier than thou") Ultra-Orthodox Jews call for the rebuilding of their 1st century C.E. – Hellenized – "Temple"; all while railing against Christian "epikoros" Hellenism. Yet, they cannot recognize their own 1st century C.E. Tzᵊdoq•imꞋ priestly, or priest-like, Hellenist, and Herodian, drive to rule over the Jews!
Today's Ultra-Orthodox version of Hellenist Tzᵊdoq•imꞋ are self-entitled, racist elitists; spewing revised-history and anti-science myths in a falsely-claimed Authority of the Name (self-proclaimed Peers [Hebrew ìÀöÇã] of Ël•oh•imꞋ described in Dân•iy•eilꞋ 7.25; Ho•sheiꞋa 13.4; and Yᵊsha•yâhꞋu 45.21-22). These are primarily prohibiters of science-education; non-working, IDF-refusenik parasites intent upon living off of "Temple" taxes imposed on the rest of the Jews and fed by national sacrifices at their "Temple"; a Jewish Hellenist Vatican boasting dual Jewish (Turk ordained) "Chief Rabbi" Popes to accumulate wealth and project power.
While rebuilding the "Temple" is still denied them, in many ways they have succeeded, based exclusively on pre-Israel Turkish and British – Hellenist goy•imꞋ – laws, in politically gouging out their old religious monopoly lording over Jews world-wide.
The inscrutable 1st century C.E. blend of aristocratic secular Hellenist Jews with Hellenist ko•han•imꞋ that combined to comprise the 1st century C.E. Hellenist Tzᵊdoq•imꞋ is reproduced in today's Tzᵊdoq•imꞋ version 2.0: secular Liberal (i.e., Hellenist) Jews allied in a political bloc with fanatic priestly-oriented, Medieval European (Hellenist Tzᵊdoq•imꞋ) Ultra-Orthodox Jews. The only shared interests between these two opposites seem to be their own fickle and racist rules, which the Ultra-Orthodox "poseiq" as "halakha" to feed their shared, racist form of elitism; cooperating once again to degenerate back to their 1st century C.E. Tzᵊdoq•imꞋ "tradition" of shared elitism, control and rule.
1st century Hellenist Tzᵊdoq•imꞋ priestly rule was a Hellenist corruption of Tor•âhꞋ. Return to 1st century Hellenist Tzᵊdoq•imꞋ traditions is return to a false premise producing ex falso quodlibet false "halakha"; not a return to pristine Tor•âhꞋ.
Today's halakhic rulings are based on the false premises of traditions based on these past corruptions instead of upon historically-legitimate, pristine Tor•âhꞋ practice. Thus, today's halakhic rulings reflect ex falso quodlibet logical fallacies, fully explaining the anti-scientific, denial of reality silliness that Ultra-Orthodox "poseiq" as halakha.
In order to be legitimate, today's halakhic refinements must be consistent and compatible with the ancient Tor•âhꞋ Principles. For that to happen, contemporary halakhic reasoning must abandon premises that are based in Medieval European "traditions" and 1st century Hellenism, to instead restore valid premises derived from pre-Hellenized (pre- B.C.E. 175) Biblical Tor•âhꞋ. Only when adaptations to new situations, conditions and technology are based on these valid premises will the adaptations reflect the pristine Principles of our ancient Tor•âhꞋ.
To legitimately satisfy the definition of the Nᵊviy•imꞋ, the next BaꞋyit for Yi•sᵊr•â•eilꞋ must be a non-racist National Beit KᵊnësꞋët of Tᵊphil•âhꞋ for all children of the Creator-Singularity who choose to do their best to live according to the Principles of His Tor•âhꞋ. The next BaꞋyit must forever drive an impenetrable Ha•vᵊdâl•âhꞋ between Yi•sᵊr•â•eilꞋ and, lᵊ‑ha•vᵊdilꞋ, any idolatry of a physical house for a god of a sacred mountain. Thus, the next BaꞋyit must complete this evolution on the same site as the previous BaꞋyit (to the north of the Muslims' Gold Dome mosque, the outer walls of each separated by about 20 meters).
All existing bât•eiꞋ kᵊnësꞋët around the world must then become satellites, opening their doors to the basic principles of this National Beit KᵊnësꞋët. This was the backbone of the two stone tablets, ShᵊlomꞋoh ha-MëlꞋëkh, the Nᵊviy•imꞋ, the Mâ•shiꞋakh and the Nᵊtzâr•imꞋ who follow them.
 |
|
 |