Christian Misojudaized K^әtuvim

"Because You are not a רשע-desiring אל; no רע resides with You. הוללים don't station themselves against Your Eyes; שנאת every practicer of און."

Christians have argued from their inception that the "doers of iniquity" ("practicers of און") in this verse are those who willfully commit the ultimate and continuing "iniquity": rejecting their Christ. Thus, Christians interpret this verse to define the "doers of iniquity" as "enemies of the Church": the Jews.

The false premise underlying this argument is the alleged interpretation of און as rejection of their Christ. Ignorance or oversight resulting in the failure to point out and refuse this false premise leads to the inevitable loss of the final argument. רשע, רע and און are each defined as a kind of עברה of Torâh, which is both the Authority and Definition of the Law – defining the Christian Christ in D^әvârim 13.1-6. Therefore, exactly opposite Christian polemics, it is the followers of the Christian Christ, who displace Torâh, who are the "practicer[s] of און"!!!

"I shall thank ha-Sheim with all my heart; in the סוד of the straightforward and the עדה."

Christians assert that their Church is, l^ә-havdil, the עדה. This argument presumes an underlying premise: that "only in Christ is the law kept and fulfilled." Also based on this premise is their argument that "a true Biblical Jew is one who is a born again Christian because only in Christ is the law kept and fulfilled."

The response is the same any time Christians (self-) deceptively misrepresent Displacement Theology as its polar opposite: "keeping and fulfilling the law." Displacement Theology is the exact opposite of keeping or fulfilling Torâh.

Further, Christians ignore pâsuq 5b: "He shall remember לעולם His ברית." Every ברית in Torâh is defined by Torâh and consistent with Torâh, which is the only possibility for the Perfect Torâh of the Immutable Singularity (Malâkhi 3.6; T^әhilim 89.35).

This is reconfirmed in pâsuq 9b: "צוה לעולם His ברית."

This argument was addressed previously. See also b^ә-Reishit 12.1-3,7 with related links and commentaries.

This argument was addressed in b^ә-Reishit 12.1-3,7 with related links and commentaries.

This passage promises that, after the dispersion – namely, after 1948 – "But when you return to Me ושמרתם My mitzwot ועשיתם; even if the banished of you are in the ends of the heavens, from theire I will regather you and bring them to the place where I have chosen to cause My Name to neighbor there. And they are עבדיך and עמך whom You redeemed…

Christians use this, among many other passages, to argue that the promise of Ërëtz Yisrâ·eil was entirely satisfied and discharged with no further outstanding provisions remaining in force.

The phrase under scrutiny is "ותקם את-דבריך."

It is true that the L^әwiyim thanked ha-Sheim for keeping His Word at this point. However, the b^әrit and promises of ha-Sheim are everlasting. At any point that this eternal b^әrit and these eternal promises are no longer valid and in force, then ha-Sheim would no longer be keeping His Word – which is an impossibility.

The Christian argument that the promise of the land of Yisrâ·eil has been fulfilled and, therefore, is no longer in force was addressed previously. See also b^ә-Reishit 12.1-3,7 with related links and commentaries.

This pâsuq documents that Sh^әlomoh ha-Melekh ruled over all of the kings –

מן-הנהר ועד-ארץ פלשתים ועד-גבול מצרים.

When Y^әhoshua Bën-Nun conquered the land, Yisrâ·eil conquered numerous city-kingdoms, each ruled by a local king. This pâsuq is simply stating that Sh^әlomoh ha-Melekh ruled over all of those former kingdoms, and in place of the former kings.

The briefest of history lessons will confirm that the נהר is definitely the Yar·dein′ , not the Euphrates.

The border with Egypt in that time was somewhere in the Nëgëv.

The argument that this fulfilled the promise to Yisrâ·eil, so that there is no longer any outstanding promise, is addressed in b^ә-Reishit 12.1-3,7 with related links and commentaries.

"All of them [ha-Sheim] gave into his hand."

The argument that this fulfilled the promise to Yisrâ·eil, so that there is no longer any outstanding promise, is addressed in b^ә-Reishit 12.1-3,7 with related links and commentaries.