Judaism discovered

Judaism's Bible Code Nullifies the Word of God

Judaism considers what the Bible actually says as merely an outer "shell" and as we know, shells are meant to be discarded. Maimonides wrote concerning the Bible, "In every word which has a double sense, a literal one and a figurative one, the plain-meaning must be as valuable as silver and the hidden meaning still more precious...Taken literally such (Biblical) expressions contain wisdom useful for many purposes, among others, for the amelioration of the conditions of society. This hidden meaning, however, is profound wisdom, conducive to the recognition of real Truth." ²⁸¹ For Rabbi Nahmanides (thirteenth century), the plain text of the Bible was merely "an accommodation to the ordinary human mind." Judaics of course are regarded

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as smarter than gentiles and possessed of extraordinary minds. For such people the words of the Bible are not to be taken literally (that's only for freierim²⁸²). For a Judaic who has been "initiated into raza dimehemanutha, the mystery of the faith, as the Kabbalists called it, the letters (of the words of the Bible) could be reassembled into highly esoteric combinations..." ²⁸³ For Judaism, this is where the highest and truest meaning of Scripture is to be found, in intricate word games which these soothsayers play with letters which are in turn assigned numbers, in one of the most potent systems of self-delusion ever devised. The fantastic lengths to which the rabbis will go to impose their gutter mentality and wild fantasies on God's Word, gives testimony to the fact that Scripture is nowhere to be found in Judaism. It is instead, buried under a mountain of phantasmagoric rabbinic recension and magical cant that becomes ever more voluminous, virulent, burdensome and self-deluding with each successive generation.

The lawyer's tricks, sexual metaphors and mystical robes which the rabbis use to cloak and nullify the Word of God are not a joke. They are not mentioned here merely for amusement at the expense of the rabbis, or for the reader's diversion. The first victim of the Satanic deception within Judaism's methodology for Biblical interpretation and embellishment, is the Judaic person him or herself. In historic Christian circles much emphasis has been placed on the negative effect Judaism has had on gentiles and Christians. Insufficient emphasis, however, has been placed on Judaism as a form of diabolical enslavement of the Judaic person ensnared within it. Much of Judaism's hermeneutic is calculated to destructively increase the pride and ego of Judaics. Rabbi Shneur Zalman of Lyady wrote: "It is said in the name of several tzaddikim that a Jew never fully sins. The Jewish demon created by his transgressions is always missing one limb or the other. It can never be wholly evil, because the act that generates it is never wholehearted. A Jewish sin always contains an iota of good intent..." ²⁸⁴

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Likewise, Orthodox Judaism teaches that the bris milah (circumcision), which even the patriarch Abraham was required to undergo as a sign of being in a covenant relationship with the God of Israel, is, to the rabbis, only a mitzvah (good deed), but one which is certainly not required in order to make a covenant with God or render any Judaic male who bears the exalted racial status of being born to a Judaic mother, a "Jew." In Judaism, the Judaic person's covenant is not with God and His Word as written in the Old Testament, but with himself and what is imagined to be his Chosen race. It is his racial status that is his supreme mark of godliness and proof of his being in relationship with God. This datum is confirmed by one of modern Orthodox Judaism's most highly esteemed twentieth century authorities, for whom the New York Times sings an unending hymn of praise: ²⁸⁵

HALAKHIC POSITIONS OF RABBI JOSEPH B. SOLOVEITCHIK

burial. The Rav explains that the common belief that a bris milah is for machen ihm a Yid (to make him Jewish) is absolutely incorrect. In the case of a convert, the bris milah is an integral part of the conversion process. It elevates him unto kedushas Yisroel. Regarding a child born to a Jewish mother, the circumcision is strictly for the mitzvah, but not for conversion, for the child is born Jewish in every aspect. The Gemorah (Chulin 5a) specifically states: Hakol Sbochatim, Afilu Orail (We validate the Sh'chita of a noncircumcised Jew and regard him as Jewish even if his neglect of a bris was out of choice rather than out of ill health).

Halakhic Positions of Rabbi Joseph Soloveitchik (Jerusalem, 1998), p. 154.

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Intense self-worship and self-deception, like the imputation of relative Judiac blamelessness and sinlessness, is a hallmark of Orthodox Judaism and the rabbinic megalomania intrinsic to it. Judaism's theology overturns all sense of theology as taught in the Bible. It encourages the deadly cardinal sin of pride. It wipes out the responsibility for transgressions against the law of God. Like clever lawyers, the rabbis teach that what Christians regard as one of the blackest episodes in Ring David's life — the adultery with Bathsheba and the murder of Uriah — that David did not really sin with Uriah the Hittite's wife, Bathsheba, by committing adultery with her. According to the standard teaching in Orthodox yeshiviot (cf. BT Shabbat 56a): "Kol haomer David chatah eino ela toeh" ("whoever claims that David sinned is simply mistaken").

Why Israel Argues About King David

To the Editor: The political fighting in Israel's . Parliament over the moral fiber of

King David, which you report Dec. 16

and 26, is not new in Israeli society. As Prime Minister, Menachem

Begin sponsored a weekly Bible

class at his home on Saturday night,

reviving a practice begun by his

political rival and- Israel's first

Prime Minister, David Ben-Gurlon.

Ben-Guriun was in the same political ' movement as Foreign Minister Shimon Peres, whose statement initiated the new controversy. I attended one such evening in

1982, when Begin himself gave the

Kim Rolwwn

class before the participants of Isra-, el's annual international Bible con-' test. When the question arose of King

David sending Bathsheba's husband

learned as a child, Begin related that while in a Soviet prison in the early 1940's he decided to give his wife a similar bill of divorce, but could not' because the Soviet prison authorities ' were "unable to organize it."

Whatever the outcome of the par- '. liamentary debates, the significance of biblical history in Israel's political and social culture should not be . overlooked. Richard Horowitz New York, Dec 26,1994.

to war, Begin Quoted the Talmudic

^gtenisnt ^whoever sqys King, Da-_x yid sinned is mistaken." He referred

to Ben-Guribn's' comment that "I

must be one of the mistaken ones." Begin explained that the practice

in biblical days was for men going to

war to give their wives conditional

divorces. Bathsheba was therefore ^no .(onger piarried, anjj hence King

David dlcf not sTnT '

""Based on this'Talmudic section

New York Times, Jan. 2, 1995

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"Our sages teach that King David only stumbled into the sin with Bat-Sheva in order to teach the Jewish people the proper path to individual teshuua (repentance). So, too, they teach, the Children of Israel only committed the sin of the Golden Calf in order to teach an entire community how to repent." ²⁸⁶ Orthodox Judaism teaches that David did not have the intent to sin with Bathsheba ("Bat-Sheva"). It was a kind of sin, but then again it was not a true sin because David sinned for a good cause —not to satisfy his lusts, of course —but on high moral grounds: in order to teach Judaics the proper path to repentance. This is quite an alibi. One problem with it: nowhere does the Bible state or teach this. In fact, this rabbinic teaching completely contradicts II Samuel 12: 5-14. The Bible in no uncertain terms states that David did evil in the sight of God and by so doing contemptuously despised God. The Bible says nothing about David having a godly ulterior motive for cohabitating with another man's wife. Rather it says in v. 14 that God was outraged by what was in effect a kind of blasphemy ("na'ats"; cf. Strong's #5006). What the Talmudic rabbis are actually saying is that it is God who is mistaken, since God's Word clearly declares that David sinned by killing Uriah the Hittite and taking Uriah's wife: "Now therefore the sword shall never depart from thine house because thou hast despised me and hast taken the wife of Urriah the Hittite to be thy wife." (II Samuel 12:10). So who are we to believe, the word of God as found in the Old Testament book of Samuel, or the word of the Pharisees as found in the Babylonian Talmud? Followers of the religion of Judaism believe the Talmud. Followers of Jesus understand just what such Talmudic falsification of the Word of God entails: "Woe unto you, scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men. For ye neither enter in yourselves; neither do ye let others enter." (Matthew 23:13).

Pride Leads to Nullification

This sense of entitlement and blamelessness when it comes to offending

God and non-Judaics is carried over into Judaism's presentation of the Old

Testament. The Talmud itself admits that most of its endless rules and

regulations, have little Scriptural basis and that the oral tradition of the

²⁸⁶ Statement of Rabbi Zalman Melamed, on the web at www.yeshiva.org.il/Shiurim/ shaleshides/rzmelamed/Ekitissa61.htm, March 16, 2001 8:18 am Pacific time. (It has since been removed from Yeshiva.org.il).

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Mishnah supersedes the written laws of the Scriptures: "The absolution of vows (Kol Nidrei) hovers in the air, for it has nothing in the Torah on which to depend. The laws of the Sabbath, festal offerings, and sacrilege-lo, they are like mountains hanging by a string, for they have little Scripture for many laws." ²⁸⁷ It is an interesting fact that, what Christ termed the heavy burdens which these Pharisees bind the people with, are, by their own admission, "hanging by a string," when it comes to Scriptural justification. The Talmudic "sage" declares unambiguously the basis of the religion of the rabbis: "Some teachings were handed on orally, and some things were handed on in writing...we conclude that the ones that are handed on orally are more precious." ²⁸⁸ It is the Mishnah which is believed to contain the revelations of God to Moses at Sinai. Yet, in the introduction to the Yale University English translation of the Mishnah, it is stated that "The Mishnah is a document of imagination and fantasy..." ²⁸⁹

Since God and Moses were not fantasists, this is a frank admission of the entirely man-made nature of the Mishnah-Talmud: "(T)he Mishnah...is remarkably indifferent to the Hebrew Scriptures...The Mishnah is made up of the sayings bearing the names of authorities who lived in the late first and second centuries (A.D.) In fact, the Mishnah is...a principal holy book of Judaism. The Mishnah has been and is now memorized in the circle of all those who participate in the religion, Judaism...the two great documents formed around the Mishnah and so shaped as to serve, in part, as commentaries upon Mishnah, namely, the Babylonian Talmud and the Palestinian Talmud, form the center of the curriculum of Judaism as a living religion." ²⁹⁰

The Mishnah is the well-spring of the man-made religion of Judaism, from which sprout centuries of interpretations and never-ending additional rabbinical supplements, expansions, and expostulations in a huge compendium of arid Talmudic pedantry and pettifogging —augmentation and commentaries upon commentaries— that begins with the second document of

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rabbinic Judaism after the Mishnah, the Tosefta (lit. "supplement").²⁹¹ Because it is regarded by the rabbis as the supreme revelation of Sinai, having been passed down orally, in secret, across millennia, the Mishnah is a law unto itself which does not need to claim a Biblical basis for its authority. Judaism, on the authority of the Mishnah, suppresses the name of God. For example, the correct translation of Psalm 148:5 reads, "Let them praise the name of Yahweh." In the rabbinic tradition this becomes: Yehalelu et shem Hashem ("Let them praise the name of the Name"). "The personal name of God, linked especially with His revelation of Himself to Israel, is found in Hebrew as a four-letter sequence of two consonants (H, H) and two semivowels (Y, W), that is, YHWH. Traditionally, reverent Jews considered this divine name too sacred to pronounce, and so in reading the text of the Old Testament they regularly substituted for it the noun 'Adonai/ which means 'Lord." ²⁹² "Too sacred to pronounce" except in occult rituals, which is what the suppression of the pronunciation of the divine name by the common people for public worship of God, was intended to forge: a magical formulae of supreme power reserved for the use only of elite occultists, which as we have seen, emerged most influentially and fatefully in Christian civilization during the Renaissance.

The Kabbalistic Renaissance

"...this task could not be accomplished without the cabala of the Jews"

This was one of the principal preoccupations of the western secret societies, during the Renaissiance, an era which is presented in propagandistic depictions as a breath of fresh air for humanity; the "new humanism" etc. but which in fact represented, at least in its philosophy, the penetration of the synagogue of Satan into the Church, and the gradual emergence of a Thelemic counter-church with rules and discipline far more

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rigid than the Christian ecclesia it sought to usurp. ²⁹³ In Mishnah Sanhendrin 10:1 the rabbis place a ban on the use of the Tetragrammaton (YHVH): "These are are the ones who will have no portion in the world to come: he who pronounces the divine name as it is spelled out."

But Johann Reuchlin in his De Arte Cabalistica quotes the esoteric rabbinic teaching: "...this is the secret of the King Messiah who will come swiftly in our days. All his work will begin with VH and YH, which is the mystery of the seventh day and this name is the whole name and everything is accomplished..." ²⁹⁴

_wwaS

noitnOiii fcnbitur in liro Cabal* Hwadma ^& *^0 EWVf

^{wsm w *flp wwrtt tan m ty rmr\}

Br ^f-EtboccftaronuregisMeflih*auemctdtdindicbusno

The great work to be accomplished "by the use of the word formed by the letters YHVH.^W —Johann Reuchlin, De arte cabalistica libri tres LeoniX, dicati (1517).²⁹⁵

"It should be taken into account that a century after the publication of Reuchlin's work such ideas were used by the Rosicrucian 'invisible underground'...the drawings of the writers associated with the Rosicrucians are the most emphatic in presenting the four Hebrew letters as the source of all existence..." -Joseph Dan, Professor of Kabbalah, Hebrew University, Jersualem. Yet this "source of all existence" could not be uttered by the Am ha'aretz (common people) in spite of there being no Biblical injunction against its utterance and every Biblical encouragement in favor of its wide use by all believers in Yahweh. Instead, due to the commandments of the rabbis,

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YHVH, the most sacred name of God, was perverted and dragooned into service as the engine of a revived Babylonian magic.

Reuchlin was intellectually dishonest and his dishonesty is revealed in the critical support he lent to the central thesis of his fellow "Christian" Kabbalists, that the Kabbalah testifies of Christ. Actually, the Kabbalah testifies against Jesus and Reuchlin knew it and concealed that fact lest it interfere with the occult project of raising the prestige of the rabbinic gnosis in Christian civilization and expanding the use of the Tetragrammaton in occult rites.

Reuchlin as one of the leading lingusits in Europe, was cognizant that the Kabbalistic phrase Shu henriytz was a re-working of the profane swearword the rabbis use for Jesus of Nazareth, Yeshu ha-Notzriy, and that the Kabbalah stated concerning Jesus ( "Shu henriytz¹'), that he was a failure because he had supposedly used only half of the Tetragrammaton in working his "magic", thus proving himself to be a "false messiah"; whereas according to the Kabbalah, the true messiah will be known by the fact that he uses the entire Tetragrammaton.

This is not the only fraud Reuchlin perpetrated. His con game extends to the Christian Kabbalists' other means for promoting the Kabbalah, the claim that it testified to the truth of the Trinity based on the rabbinic exegetical principle of temurah, in which the Kabbalistic holy name of twelve letters (Av Ben veRuakh, supposedly derived from the Tetragrammaton), denotes, when the expression haKadosh is added to it, "Father, Son and Holy Ghost." This is a contrived and arbitrary letter-substitution. By the process of temurah any letter can be substituted for any other letter and every word group transmuted into another.

In his 1517 letter to Pope Leo X, Reuchlin wrote: "I believed that you would hardly be displeased if I should make public the doctrines which Pythagoras and the noble Pythagoreans are said to have held, so that these works which up to now have remained unknown to the Latins may be read at your happy command...But this task could not be accomplished without the cabala of the Jews, because the philosophy of Pythagoras had its origins in the precepts of the cabala, and when in the memory of our ancestors it disappeared from Magna Grecia, it lived again in the volumes of the

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cabalists...I have therefore written On the Cabalistic Art, which is symbolical philosophy..."²⁹⁶

"According to his own description, he (Reuchlin) did not have to point out how the doctrines of Pythagoras and the kabbalah strengthen or demonstrate this or that element of Christian philosophy, because of his belief that they are Christian philosophy...Reuchlin believed that by identifying the kabbalah with Pythagoras, whose writings were found in the Laurentian Academy library, the pope would be bound to come to his assistance, because Reuchlin's enterprise is a Medici enterprise...Reuchlin expresses his concept of his own work by comparing it to Ficino's presentation of Plato..."²⁹⁷

"A large section in the first half of the third part of the work (Reuchlin's De arte cabalistica) is dedicated to the analysis of the Hebrew divine names, mainly the Tetragrammaton and the holy name of the 'seventy-two letters.' This...is most meaningful for the attitude of Reuchlin...in demonstrating his awareness of the non-semantic aspects of language...A case in point is Reuchlin's treatment of the subject of the 'name of seventy-two letters,' which is quoted and discussed in relatively great detail. This name is derived from three consecutive verses in Exodus (14:19-21), each of which includes, in Hebrew, exactly seventy-two letters. This fact gave rise, long before the kabbalah appeared, to a Jewish esoteric practice of deriving from these verses seventy-two groups of three letters each, which together — and each of them independently — represent the most secret and sublime name of God. This is achieved by writing the seventy-two letters of the first verse in a line, and below that the letters of the second verse in an inverse order, beginning with the last letter in it. Below these two rows the third verse is written, in the usual order. The name is derived from reading these three rows downwards; thus the first element is composed of the first letter of the first verse, the last letter of the second verse and the first letter of the third verse; the second group — the second letter of the first verse, the one-before-last

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from the second verse and the second letter of the third verse, and so on, seventy-two times. The name, therefore, includes actually two hundred and sixteen letters, in seventy-two groups of three letters each. Reuchlin, following his kabbalistic sources, describes this practice in detail, with complete accuracy, and copies in Hebrew the full name. This practice represents a radical destruction of the semantic message of the biblical text. The verses relate the passing of the Red Sea when the Jews fled from the pursuing Egyptian armies. Instead of the straight narrative, this esoteric rearrangement of the letters produces seventy-two groups of three letters which are completely deprived of any semantic message. Seen in this way, the biblical narrative is but a thin cover of mysterious structures which have no communicative meaning." ²⁹⁸

In other words, the Kabbalah represents the death of God's Word. Apologists argue that the Kabbalah is separate from the "pure forms" of Orthodox Judaism, implying, by this falsehood, that the death of God's Word is not present in Orthodox Judaism as a whole, but only in Kabbalistic Judaism. However, the Kabbalah's falsification of God's Word was made possible through its precursor, the very first legal document of Judaism, the revered Mishnah, which is not based on the Bible, but like the Kabbalah, is founded on the fantasies and imagination of man. Without Judaism's Mishnah, Judaism would have no Kabbalah.
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The Mishnah: "In Splendid Isolation from Scripture"

Rabbi Jacob Neusner states: ^w0n the surface, Scripture plays little role in the Mishnaic system. The Mishnah rarely cites a verse of Scripture, refers to Scripture as an entity, links its own ideas to those of Scripture, or lays claim to originate in what Scripture has said, even by indirect or remote allusion to a Scriptural verse of teaching...Formally, redactionally, and linguistically the Mishnah stands in splendid isolation from Scripture....the Mishnah constitutes torah. It too is a statement of revelation, Torah revealed to Moses at Sinai.' But this part of revelation has come down in a form different from the well-known, written part, the Scripture. This tradition truly deserves the name 'tradition,' because for a long time it was handed down orally, not in writing, until given the written formulation now before us in the Mishnah. ..Since some of the named authorities in the chain of tradition appear throughout the materials of the Mishnah, the claim is that what these people say comes to them from Sinai through the processes of qabbalah and massoret-handing down, 'traditioning.' So the reason...that the Mishnah does not cite Scripture is that it does not have to." ²" From this statement by Rabbi Jacob Neusner, we deduce that the Mishnah is the foundational "Torah" of rabbinic Judaism, is not based on the Bible and is the autonomous oral tradition that existed in the time of Christ, to which Jesus made direct and accurate reference to as the "tradition of the Elders."

Moreover, Neusner alludes to the qabbalah (more commonly spelled Kabbalah), as the "process" by which the Mishnah was transmitted. As we have indicated, the Kabbalah arose from the traditions of Egypt and Babylon, as did the initial texts of the Talmud, and both are heavily influenced by the abominable occult idolatry of those empires. The manifestation of this superstition is found in Judaism's self-worship, wherein the rabbi is the Torah incarnate. He actualizes this divine status through "rote memorization" and vain repetition of the Talmud and Talmudic interpretations of the Tanakh (Old Testament), in a manner similar to the import which Eastern religions attach to mantric incantations. The Talmud mantra is believed to give the rabbi supernatural power and his intrinsic divinity is made manifest by this means. He himself becomes an object of

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worship, like the Torah scroll, because, having achieved his full manifestation as the incarnate Torah, he himself becomes the main source of Judaic salvation and revelation. The Talmud has God declare: "If a man occupies himself with the study of Torah, works of charity, and prays with the community, I account it to him as if he had redeemed me and my children from among the nations of the world." ³⁰⁰

"The Babylonian Talmud represents God in the Flesh" "Those who engage in talmudic study make it possible for themselves, their families, their financial supporters and, to some extent, other Jews to enter paradise." ³⁽ⁿ This is the empty "salvation" offered by the religion of Judaism in the wake of the rejection and crucifixion of the Messiah and the destruction of the Temple, which the Messiah prophesied. Having rejected their Messiah, the Pharisees became more corrupt than ever and out of this corruption came the institutionalized invalidation of the Old Testament, and its replacement by self-worship. The totemic, pagan-Babylonian root of this process of self-idolatry, is hinted at by the fact of the rabbi's object-orientation, rather than his spiritual orientation. It is not the rabbi's understanding and grasp of the Torah that makes him a veritable incarnate god and object of worship,³⁰² but rather his rote memorization and repetition of the material object, i.e. the texts themselves, because: "...the Babylonian Talmud represents God in the flesh..." ³⁰³

The scholar who uttered those remarkable words is Rabbi Neusner, one of the world's most eminent authorities on Judaism, consulted and quoted by popes of Rome and the West's leading intellectual organs, cf. for example the article "Pharisees" in The Oxford Classical Dictionary: The Ultimate Reference Work on the Classical World (Oxford University Press, 2003), p. 1154.

As Neusner states, the authority of the Mishnah is derived from the authority of the rabbi, because whatever the rabbi declares to be from Sinai is from Sinai, because the rabbi is Sinai incarnate. This circular reasoning is a

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fixture of many controversies with Talmudists and Zionists, where opposition is silenced by Judaic insistence on their own certainty and authority, after which the case is closed and to proceed further would entail "antisemitism."