Christian Misojudaized Torah

Displacement theology (i.e. Christianity and Islam) argues that this "fulfills" the promises given in b^ә-Reishit, therefore (non-sequitur) the promise ended at that point and is no longer in force.

Not only would this contradict the intrinsic eternal nature of promises by an infallible Creator that doesn't change (Malâkhi 3.6; T^әhilim 89.35), the Displacement Theology is fundamentally and necessarily dependent on such non sequitur logical fallacies for its false claim of validity. See complementary commentary at be-Reishit 46.3.

Christians argue that ha-Sheim's promises to punish Yisrâ·eil for straying from Torâh resulted in total, final and irremediable rejection of Yisrâ·eil – which, the gentile Christian Church argued, left a vacuum that, the gentile Christian Church further claimed, resulted in the gentile Christian Church displacing Yisrâ·eil as the "Chosen People of G*od."

"When… you have been in the Land a long time, and והשחתם, or do a sculpture of any image or do wrong in the Eyes of ha-Sheim your Ëlohim [i.e., Torâh], angering Him… אבד תאבדון quickly from the land… for השמד תשמדון."

Christians who propagate this misojudaic argument contradict the Scriptures that immediately follow, describing how, as a result of their straying, Yisrâ·eil would be scattered among the goyim where ²⁹ "From there you will seek ha-Sheim, your Ëlohim, and you will find Him if you search for Him with all of your heart and all of your nëphësh. When you are in distress and all these things have befallen you, at the end of days, you will return to ha-Sheim, your Ëlohim, and heed His Voice [i.e. Torâh] For ha-Sheim, your Ëlohim, is a compassionate Eil, ולא ישחיתך and He will not forget the b^әrit with your forefathers that He swore to them."

Whoever suggests that goyim don't have to keep Torâh to have a portion in hâ-olâm ha-bâ either don't know Torâh or are concealing the implication that their part in hâ-olâm ha-bâ will be death – "as a consequence of not hearkening to the Voice of ha-Sheim your Ëlohim," i.e. Torâh.

M^әshumâdim are excised by the authority of Torâh for the transgressions cited in Torâh. What ha-Sheim has instructed in Torâh no man can change. Those who say otherwise are ignorant of Torâh.

"You ^masc. pl. shall מל the ערלת your ^masc. pl. heart…"

Christians nonsensically argue that this Scripture negates the requirement of physical, external, circumcision; that "circumcision of the heart" supersedes physical, external, circumcision without considering that if this were true, circumcision would have ended. However, this is clearly disproven in that circumcision not only continued to be required, by Moshëh, for centuries after he gave this instruction, just as ha-Sheim is unchanging, His requirement for physical circumcision has never changed.

Circumcision of the heart is also required; not instead of physical circumcision.

This is the same argument for which see commentaries at Devarim 1.10.

"…and he shall be your slave of עולם."

Christians argue from this Scripture that "eternal" in the Bible doesn't always mean "eternal." Therefore, they argue, other "eternal" things – like Israel's eternal right to our land – need not necessarily be taken as "eternal" (cf. also commentary for be-Reishit 17.8).

There are several forms of this term. Depending on how it is used, it can refer to this olâm or the olâm to come (i.e. eternity).

In the case of this pâsuq, the reference is to olâm, not hâ-olâm ha-bâ.

Christians read two clauses, "He will give you the entire Land that He spoke to your forefathers to give, … then you shall add three more cities to these three," as meaning that the emergence of the six cities would mark the complete fulfillment and satisfaction of ha-Sheim's promise of the Land to Israel. Thus, they argue, the entire Land was delivered long ago, totally satisfying the promise, which, therefore, no longer applies.

First, there is no Hebrew word for "then" meaning "after" or "subsequently." There is only the prefix ו meaning "and." It is this ו that translators have rendered as "then." Ignorantly relying on the translations – the words of humans instead of ha-Sheim – they allowed their Christian ancestors (post-135 C.E. idolatrous gentile Roman redactors) to mislead them. Lesson: learn enough Hebrew to read the Bible and pray (cf. Mishlei Shlomoh 28.9!)

What Christians then refuse to deal with, of course, is where in Torâh, after title to the land was given to Israel, ha-Sheim provided for any subsequent transferal of title to the Land from Israel to any other. Certainly, Torâh never thereafter transfers title to the Land to the Roman Empire, which drove the kindred of Israel out of their Land and renamed it "Palestine." Nor does Torâh anywhere transfer title to the Arabs who squatted on the Land with the blessing not of ha-Sheim but of the Roman idolaters. Title to "all of the Land" was given to Israel in Torâh, but Torâh never transferred title to any grain of sand or drop of water to any other. Title to the Land given to Israel remains the possession and inheritance of Israel. (Cf. also the commentaries for b^ә-Reishit 12.1-7, 18,)

Christians argue that the following verses declare that 'ה has cursed "physical Israel" / "Jews of the flesh" to total, final destruction and annihilation. This created, so the gentile Christian Church argues, a vacuum that, the gentile Christian Church further claims, it has displaced and now occupies. This theme of annihilation fueled the Nazi effort to exterminate the Jews and continues to fuel periodic resurgent echos of neo-Nazi and other misojudaic efforts to "carry out G*od's will" by "completing the prophesied annihilation."

Like all Christian perversions of Scripture, the misojudaic distortion depends upon taking the passage out of context and contradicting other Scriptures. Clearly, however, for 'ה to be Immutable as He declares in Scripture (Malâkhi 3.6; T^әhilim 89.35), neither He nor His Torâh can be self-contradicting. Therefore, every Scripture can be correctly understood only in harmony with all other Scripture – which includes promises by 'ה that He will never abandon or violate His b^әrit with Yisrâ·eil. Of course, Christians would argue that "He didn't (break His b^әrit), Israel / 'the Jews' did!"

²⁰ "'ה will send into you המארה, ‭ ‬ המהומה and המגערת in everything that you set your hand to do, until השמדך and until אבדך quickly because of the wrong of your actions by which you have abandoned Me."

The argument and response to each of these verses is the same.

²¹ "'ה will cause the plague to adhere to you; until כלתו with you, from upon the soil to which you are coming there to possess it."

The argument and response to each of these verses is the same.

²² "… and they will pursue you until אבדך."

The argument and response to each of these verses is the same.

²⁴ "…until השמדך."

The argument and response to each of these verses is the same.

²⁷ "…which cannot be cured."

The argument and response to each of these verses is the same.

²⁹ "and there is no מושיע."

The argument and response to each of these verses is the same.

³³ "and you will only be exploited and shattered all of the days."

The argument and response to each of these verses is the same.

³⁵ "…that cannot be cured."

The argument and response to each of these verses is the same.

^45-46 "All these הקללות will come upon you and follow you and overtake you, until השמדך, because you won't heed the Voice of ha-Sheim, your Ëlohim, to watchguard His mitzwot and khuqot that He tziwâh you. They will be in you for a sign and for a wonder, and in your children, ad olâm."

The argument and response to each of these verses is the same.

⁴⁸ "…until השמידו" (the definition of misojudaism).

The argument and response to each of these verses is the same.

^49-51 "…until השמדך, …until האבידו."

The argument and response to each of these verses is the same.

⁶¹ "until השמדך."

The argument and response to each of these verses is the same.

^63-66 "…להאביד, ולהשמיד."

The two most glaring and overlooked, yet fatal, flaws in this argument are that:

1. • Ha-Sheim conditioned His promises of punishment upon His Omniscient certainty of Yisrâ·eil's t^әshuvâh and resulting forgiveness (see commentary on D^әvârim 4.25-31 and Y^әkhëzqeil 16.59-63).
   • The promises of D^әvârim 4.25-31, et al., is to Yisrâ·eil, not to a different displacer of Yisrâ·eil.
   Thus, it's impossible for the Immutable 'ה to break His unbreakable b^әrit; and
   
   
2. The paradigm that clarifies and resolves this apparent conundrum is set forth exactly where it should be: in Torâh.
   • "Your children shall be shepherded ba-midbar for 40 years enduring your prostitution until the whole of your corpses is ba-midbar. Like the number of days that you reconnoitered the land… you shall bear your âwonot 40 years and you shall come to know My vehement-opposition… ba-midbar יתמו and there ימתו (b^ә-Midbar 14.33-34). Note that only the guilty generation died in the wilderness; the children went to the promised land.
   • "And ha-Sheim was incensed with Yisrâ·eil, וינעם ba-midbar 40 years until the תם of all of that generation that did wrong in the Eyes of ha-Sheim [i.e., as defined by Torâh]. And behold, you have arisen in place of your fathers a culture of misstepping men, to add more onto the incense of ha-Sheim toward Yisrâ·eil. Because if you will turn away from [following] Him, He will add more, to let it rest ba-midbar; ושחתם this entire am" (i.e. the current generation of misstepping adults, missteps for which their children are neither responsible nor accountable; b^ә-Midbar 32.13-15).
        Referring specifically to both the b^әrâkhot and imprecations in this passage, Moshëh made it explicitly clear (D^әvârim 29) that ¹³ "Not with you alone do I כרת this b^әrit and this malediction, ¹⁴ but with whoever stands with us here today before ha-Sheim our Ëlohim and with whoever is not here with us today." Thus, it's impossible for "Yisrâ·eil" – already some 200 generations plus all future generations of Yisrâ·eil not yet living – to break this b^әrit because, at any given time, only one generation could possibly break the b^әrit – and only for that guilty generation, not for "Yisrâ·eil."
        Note that straying from Torâh results in stripping that generation of its Torâh identity – which equates to the destruction, devastation and extermination of that generation of Yisrâ·eil.
   
   

Moshëh made explicitly clear in D^әvârim 29.23-28 that none of these maledictions were any kind of final rejection of Yisrâ·eil.

²³ "And all of the goyim will say, "For what [reason] did ha-Sheim do such [a thing] to this Land [of Israel]; what [was the cause that so greatly] incensed Him?" ²⁴ And others will reply, "Because they abandoned the b^әrit of ha-Sheim, the Ëlohim of their patriarchs, that He כרת with them at their Y^әtziâh from the land of Mitzrayim. ²⁵ and they went and served other ëlohim and bowed down to them, ëlohim [their patriarchs] had not known and He had no share with them. ²⁶ So ha-Sheim was incensed with this Land and brought upon it the entire קללה written in this Book. ²⁷ And ha-Sheim removed them from upon their land in anger and in rage and in great fury, and He sent them to another land to this very day…

This clearly describes the expulsion of 135 C.E. in which all of the Remnants of Y^әhudâh were scattered among the goyim until 1948.

Does Torâh allow this to stand as final? The chapters and verses were inserted by Christians and are absent in Torâh scrolls. Torâh continues in the very next words:

A few rogue Christians argue from this passage that, because return to the Land of Israel depends upon keeping the 'Law of Moses' and, Christians claim, the 'Law of Moses' "ended at the cross with J*esus," therefore, these passages have no application.

By claiming that the 'Law of Moses' is out of reach of Israel, however, these Christians contradict verses 11-14!!!

Further, Y^әshayâhu ha-Nâvi clarified (54.7-10) that קדוש ישראל (! pâsuq 54.5) declared (pâsuq 7): "For a tiny moment אזבתיך; but in great rakhamim will I gather you." (plus p^әsuqim 8-10). This explicitly puts the lie to misojudaic claims of Displacement Theologies (Christianity and Islam) whose own claim to legitimacy depends upon "displacing" these promises from Yisrâ·eil in order to arrogate them to their own Displacement religions.

Logic requires that change from a known position requires proof. The onus is never on the known position to prove it has not changed. Similarly, logic requires Christians to demonstrate a proof – from Torâh, – that the " 'Law of Moses ended at cross." This has never been done and, indeed, since Torâh expressly prohibits such a change (D^әvârim 13.1-6), the claim is foolishness for the simple-minded. Torâh remains valid and in force.

Exactly the contrary to the Christian claim, this passage promises that, in the end, Yisrâ·eil will make t^әshuvâh.

^30.1 "For all of these things will come upon you, the b^әrâkhâh and the קללה that I have given before you; and you will make t^әshuvâh to your heart among all of the goyim among whom ha-Sheim, your Ëlohim, has scattered you there. ² Then you will make t^әshuvâh until ha-Sheim, your Ëlohim, and heed His Voice in everything that I tzawâh (commanded) you today; you and your children, with all of your heart and with all of your nëphësh. ³ Then ha-Sheim, your Ëlohim, will utterly restore you, have compassion on you and restore and gather you from all of the amim (kindreds) [among] whom ha-Sheim, your Ëlohim, dispersed you.

⁴ If your dispersed will be at the ends of the heavens, from there ha-Sheim, your Ëlohim, will take you. ⁵ ha-Sheim, your Ëlohim, will bring you to the Land that your patriarchs possessed and you shall possess it; He will do good to you and make you more numerous than your patriarchs. ⁶ ha-Sheim, your Ëlohim, will circumcise your heart and the heart of your children, to love ha-Sheim, your Ëlohim, with all of your heart and with all of your nëphësh, so that you may live."

The remainder of the chapter is no less essential reading.

There can be no doubt that the maledictions in Torâh cannot reasonably be interpreted as final rejection of Israel or Jews.

"ha-Sheim, your Ëlohim, will circumcise your heart… that you may live."

Christians argue from this verse that it is circumcision of the heart, not circumcision of the flesh, that enables one to live. Of course, they further argue that their Yësh"u provides the circumcision of the heart.

As noted in D^әvârim 30.1, proof is required of a change from the known position. The known position here is that the promise was made to all of Israel millennia before Christianity was ever conceived. Further, the promise was made to Israel, not gentiles. Moreover, the promise must be in harmony with, and certainly cannot contradict, D^әvârim 13.1-6.

Furthermore, the notion that the heart can be the opposite of the body is self-contradicting. Ribi Y^әhoshua declared that one cannot serve two masters. Circumcision of either without the other is self-contradicting and self-canceling.

This is clarified – with finality – in verses 15-16 & 19-20.

Christians argue from this verse that the land was promised to Yësh"u, which, Christians claim, was the seed, having displaced Yisrâ·eil (see commentary on seed).