Judaism discovered

Curriculum

The subject matter of instruction at the Ashkenazi veshivot was almost exclusively the Oral Law as expounded in the Talmud and its commentaries and supercommentaries of the French-German school. Few traces can be found of formal Bible lectures.

Encyclopedia Judaica Jerusalem: Keter Publishing (2007). Vol. 21, p. 318.

190 Ibid.

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Dead Ritual Fetish: The Torah Scrolls

Now the reader may ask, "But what of the Torah scrolls carried through the synagogues with such extreme reverence?" Well, what of them? Every idolater reverences his totem-pole, but the worship of a dead thing does not give it life. The mutilated "sefer Torah" scrolls carried in the pagan synagogue rites, contain no vowels. The scrolls are composed entirely in consonants. These scrolls are almost unreadable and virtually meaningless. They are reverenced by Judaic pagans as holy relics, as false gods in a substitution game. Yahweh destroyed the Temple and took away the Holy of Holies—which was rent at Christ's crucifixion. They had nowhere Biblically authentic to turn, except toward Jesus Christ, but they refused Him, and in their perversity they invented the religion of Judaism and established the idolatry of the scrolls as a substitute for the Temple and the Holy of Holies.

The scrolls were not intended to be read with comprehension and do not derive their sacred status from their textual intelligibility, but as physical artifacts to be worshipped in their corporeal state (a fitting denouement for the heirs of golden calf worship). The rabbis supply the intelligibility by memorizing previous rabbinical interpretations and embellishments (qere) and adding them to the material object that constitutes the text of the scroll (ketiv). The whole process of mutilating the Scriptures and then leaving the decision on their meaning to a pseudo-priest caste of rabbis is perhaps the ultimate symbolic put-down of the Bible. Here it is necessary to reflect on the fact that Judaism does not in any manner entail the worship of Yahweh, the God of the Bible. Judaism's god is the Judaic people themselves as embodied in their rabbis. Judaism is worship of Judaic genes in the person of the rabbi. The Judaic "race" itself is rendered god by this means. The dumbshow surrounding how to read the sefer Torah scrolls, illustrates this. In studying the Talmudic discussions concerning this issue, various schools of thought are advanced concerning the superior intelligibility of vowels versus consonants or vice versa. ¹⁹¹ The arcane mechanics of stresses, pauses, accents, glosses, omissions and versifications are batted back and forth, until an outsider looking at this farrago can only scratch his head in wonder at how any understanding of the text of the scrolls will ever be reached. And that's

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exactly the point. What is being taught is not how to find the key to the mutilated Torah texts as presented in the scroll-totems. Understanding the redacted Biblical text is not the goal of the Talmudic lesson being imparted, but rather the lesson centers on the ambiguity of the written Scriptures when viewed without the intervention of rabbinic interpretation.

The message Satan has been whispering in the ears of those imbued with the unclean Talmudic/Kabbalistic spirit since this crowd first swarmed the glittering yellow-red statue of a calf and offered it obeisance, is that the written text of the Old Testament is not sufficient. It is incomplete and lacking. Indeed, Judaism teaches that it is utterly incomprehensible and ultimately mute unless it is taught out of the mouths of the Talmudic rabbis. The barely concealed message of the previously cited Talmudic discussions is that it is the rabbis and not the Bible, who are the source of all godly gnosis, wisdom and holiness. Judaism is the theology of Biblical abrogation, exactly as Christ stated. It has evolved a whole system of Scriptural nullification and rigidly codified it. The symbol of that nullification is the synagogue's idolatrous Torah scroll, which contains not the Old Testament Scriptures, but a mockery of them. They have been suppressed, expurgated and re-written to such an extent as to be made all but unrecognizable to anyone except the rabbis. The Talmud elucidates the core horror at the center of this heart of darkness by teaching that the falsification of Scripture is central to understanding the Scriptures; and that this system of falsification was secretly sanctioned by Moses: "The vocalization of the scribes, the omissions of the scribes and the Scripture words that are read but not written and the Scripture passages that are written but not read, are practices (hlkh) revealed to Moses from Sinai." ¹⁹²

Nullification through Superstition: The Text as Totem and

Fetish

In other words, rabbinic tradition, claiming the sanction of Moses himself, decides how the Bible texts are read, what parts are suppressed or misrepresented and what words from the oral tradition (hlkh) of the elders will be authoritatively promulgated. The presentation and meaning of the Bible text is thereby inextricably chained to rabbinic tradition. Judaism

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teaches that the key to the meaning of the Bible is not in the Bible itself. It resides exclusively in the secret lore (hlkh) of the rabbis who derogate and fetishize the words of God by turning them into a totem intelligible only within a man-made rabbinic system known by the rubric "black fire on white fire." Rabbi Avraham Yitzchak HaCohen Kook (born in Latvia, 1865; died in Palestine, 1935), the early Zionist ideologue and the first Ashkenazi chief rabbi of Palestine, expounds on this thoroughly demented idolatry of typography: "There are those who conceive of the Torah as being solely the letters themselves, written in black ink. Yet, the Talmud in Menachot 29a states that every letter in a Torah scroll must be completely surrounded by parchment (mukaf g'vil). In other words, the white parchment around the letters is also an integral part of the Torah...The white space is in fact a higher form of Torah. It is analogous to the white fire of Sinai, a hidden Torah that cannot be read in the usual manner. Portions of the Torah are written in a special fashion, like a wall constructed from layers of alternating black and white bricks. These sections are the highest and deepest parts of the Torah. Therefore, they have more space between letters and phrases; and consequently they contain a greater measure of the esoteric white fire. The realm of white fire, of the lofty parts of the Torah, require an extra measure of white space over black ink.'

"Devotees of the merkavah (third century A.D. occultism) traditions among the rabbis had their own ways of studying the Torah text. Like both halakhists and aggadists, they were close readers of the divinely revealed Word. But rather than seeing Torah as a corpus of hints at legal structures and as a source of precedents for a legal system, as did the halakhist, or alternately as the blueprint out of which to fashion an elaborate castle of literary and homiletic fantasy, as did the aggadist, these circles within Judaism saw Torah as a mysterious underground labyrinth of divine names and mysterious letters that served also as magical formulae...Ma'ayan Hokhmah served as an introduction to a longer text known by the name Shimushey Torah... This text was presumably an esoteric commentary on the Torah, one that listed the magical names, healing formulae and similarly useable combinations of letters that proceeded from each parashah (passage of scripture). A classical and still-used example of such names would be the
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seventy-two-letter name of God, composed of the letters of three verses in Exodus 14 read backward, forward and backward."¹⁹³

The Protestant Reformers reserved some of their most scorching anti-Roman Catholic attacks for papist liturgies which they regarded as rote, performed without understanding. Worship at the Catholic Mass, for example, which was conducted, prior to 1969, in a language (Latin), largely incomprehensible to the common people; or the repetitive prayers in the popular "rosary" devotion that were accorded merit not on the basis of contemplating the meaning of each word, but on the number of prayers ("decades") that the believer managed to recite and keep track of on a beaded cord. The fact that until the sixteenth century Roman Catholic Bibles were published mainly in the old Latin Vulgate, which was incomprehensible to most of the faithful, was another source of inexhaustible mockery and fury from certain Protestants. The Protestant literature purporting to expose and condemn these practices is mountainous. These practices were considered sufficiently grave as to justify the sundering of the unity of Christendom when John Calvin and Martin Luther led the Reformation that spread throughout Europe for the next four hundred years. Indeed, the papacy was deemed the very "AntiChrist" on the basis of its promotion of these ceremonies. But the rabbinic practice of worshipping the letters of the text of the Pentateuch without understanding the words that comprise it, has not come in for anywhere near the same level of Protestant scrutiny or censure.

Rather like a heathen cargo-cult in Borneo that sees a book itself and not its meaning as the designated object of their veneration, the rabbis declare the Bible to be "miqra, for one reads {qore') and draws down the revelation of the light of the infinite by means of the letters even if one does not understand anything.. With respect to the written Torah.. one draws down (the light) even if one does not understand...in the study of the secrets of the Tanakh (Old Testament) one only comprehends the reality (ha-metzi'ut) of the divine from the chain (of emanation) and not from the essence (or substance, ha-mahut) of G-d. Therefore it is not the same as Mishnah or Talmud through which one comprehends the essence of His wisdom (mahut

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hokhmato)."¹⁹⁴ According to Elliot R. Wolfson, Abraham Lieberman Professor of Hebrew and Judaic Studies at New York University: "Against the background of the continuous chain of emanation, the Written Torah in its elemental form, that is, the very letters of the Torah scroll, is to be viewed as the final garment of the light of the Ein-Sof. By simply reading the letters of Torah, therefore, without the slightest comprehension, one can draw down the light of the Infinite."¹⁹⁵

Prof. Betty Rojtman of the Hebrew University, Jerusalem writes: "The narrative of the Torah given by God to Moses opens with the second letter of the alphabet, the beth of plurality... the charter of the world's foundation, is thus presented first of all as disseminated Word... delivered a priori in the mode of the multiple, in accord with a constitutive internal doubling between Written Law and Oral Law... Exegesis repeats this paradox in elucidating the text of the Bible...that...'plays' between writing and orality, between the interpreted word and the transmitted word... the Talmud assumes that a student familiar with studying {talmid vatik), who has mastered the tradition, will naturally be led to reread— 'in the future' —this text and its 'blanks,' and to (re)discover in it an undeciphered, radical new meaning... The transformation of meanings in exegesis will thus resemble an arithmetical series: infinite, but secretly calculated, finally folded back on the structure that produces it... Torah is presented as a call by the text itself, which bears witness, even in its typographical 'blank white spaces, to a 'void'... At the origin, this white space was fire, mingled with the black fire of letters: 'The Law that God gave to Moses was written in black fire on white fire."¹⁹⁶

In spite of the dense thicket of academic jargon which Rojtman employs, she has succinctly summarized, in a few paragraphs, the double-minded and convoluted basis of Judaism's invalidation of the Bible, which appeals to humanity's itch for novelty and love of imaginative tales under the respectable aegis of rabbinic authority and prestige. As fairy stories, these rabbinic fables would have their place in the literature of mythology,

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ethnography and anthropology, but as the supposed ultimate, highest and most accurate parsing of Biblical meaning, they are a trap, leading people smitten with the aura of the rabbis ever farther from the authentic teaching which God wants to impart to us through His Word. Rather than pursuing Yahweh's verbum divinus, in Judaism the Bible is transformed into a Harry Potter magic formula, comprehensible only through intervention by the sorcerer/rabbi. The rabbis with their beards and black hats look very stern and possessed of Old Testament gravitas. It's a beguiling image. These rabbis speak in the name of God and claim to possess a 5,000 year-old heritage of divine learning and comprehension, yet in truth they are little more than profoundly confused and deluded men, who have imposed their own finite intellects upon God's Word, in order to create a linguistic playground for lawyers, in which they, and not God, are the arbiters of truth and falsehood according to the arbitrary rules they impose on God and His Word. Their system is an unholy mess, but few dare to call it that. Most of us play the game that the world requires us to play: maintaining through silence or active consent, the proposition that the rabbis are "distinguished Bible scholars of probity, possessed of the most ancient pedigree" to whom "all who seek to better understand the Bible, must defer." But Christ did not defer to them. Rather He said to them, "Woe unto you lawyers!" All faithful Christians must do likewise, but few there are in this world willing to take up that Cross.

The Pharisees started out confused in Christ's time and since the first century A.D. they have piled up layers of confusion, until in our age they labor under vast mountains of ever-increasing confusion which, because it is hereditary, a "sacred tradition which has survived the fires of persecution," they jealousy guard it as if it were a treasure of the highest value. The folly of the sons of Adam knows no limit.

"In addition to these indeterminancies there is also the indeterminancy of the hermeneutic process itself...the oral Law brings to the individual statement its multiple traditions of reading...The role of interpretation is to combine units from differing systems...the indeterminancy of the point at which the exegesis is connected with the statement, which permits the Talmud to attach the same conclusions to different contexts...exegesis is partially focused on certain privileged contexts in which oral transmission

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has traced the memory of an occulted significance. For example, the gezerah shavah..."¹*¹

Israeli Justice Minister Elliot R. Wolfson: "By means of the technique of gezerah shavah, the linking of seemingly disparate contextual fields based on identity of expression, the Zohar determines that the occurrence of the word flesh (basar) in Job 19:26 must be explained as denoting the membrum virile; hence, it is from the phallus that one sees God. The meaning of this is clarified by the mystical notion, itself rooted in earlier midrashic modes of thinking, that the sign of the covenant of circumcision is a letter inscribed on the body. In that sense it can be said that one sees God from the very flesh on which the sign of the covenant has been inscribed. Another example...may be gathered from the following passage: 'The first tablets were inscribed from that place (Binah). This is the secret of the verse, "incised on the tablets" (Exod. 32:16). Do not read 'incised' (harut) but rather freedom (herut)....Utilizing the midrashic reading of the biblical expression harut as herut, the Zohar renders the plain sense of the verse as referring to the sefirah which is designated by the term herut, the ontic source of all freedom, that is, Binah, which is the source as well for the tablets of law, the subject of the verse in question. On occasion the Zohar uses both of these expressions together, mamash and dayka, to note that the literal meaning is comprehensible only in terms of the kabbalistic significance. To cite one pertinent example:

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More Gezera Shava "On that Very Day"

"R. Judah: Israel did not come close to Mount Sinai until they entered the portion of the Righteous One (Saddiq, i.e. the ninth emanation or Yesod, Foundation) and merited it. From where do we know? It is written, 'On that very day they entered the wilderness of Sinai' (Exod. 19:1). 'On that very day' indeed (mamash dayka)\ And it is written, 'In that day they shall say: This is our God; we trusted in Him (and He delivered us)' (Isa. 25:9).

"The kabbalistic explanation that Israel approached Mount Sinai only after having entered the divine grade of Yesod, or Saddiq, is derived from the literal expression, ba-yom ha-zeh, 'on that very day,' for the word zeh, the masculine, demonstrative pronoun, is one of the standard symbols for this particular sefirah. Further support for this reading is adduced from Isa. 25:9 where the demonstrative zeh is again used, as read by the theosophic exegete, as a name of this attribute of God. The kabbalistic truth is, in the last analysis, revealed to a careful reader of the text in its most elemental sense through the rabbinic hermeneutical technique of gezera shava." ^19S

Earlier, we introduced the reader to this technique of giving significance to innocuous words and phrases ("on that very day"). It is by no means limited to the books of the Kabbalah. As we previously observed, it is threaded throughout the Midrashic and Talmudic texts. The rabbis invent significance where there is none and then ascribe to it a meaning that is supposed to serve as a special indicator of a hidden level of understanding — based on what? Based on nothing more than their own mythical authority.

No evidence in the text cited lends itself to the conclusions they impose on it. It's the mad expediency of a schoolyard idiot who, having failed to understand his homework, arbitrarily concocts an imaginary meaning for it completely at variance with what is printed on the page of his textbook. Using the rabbinic technique of gezera shava we could say that we know that our neighbor saw a comet early this morning because when we met him later in the day, he took off his hat, raised it to the sky and said, "On this very day."

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"And there was evening"

"According to the report in (Midrash) Genesis Rabbah 3.7, R(abbi) Judah bar Simon was struck by the formulation va-yehi 'ereb ("and there was evening") after the first day of creation, and not yehi 'ereb ('let there be evening')—as one might have expected, insofar as there had not been any evening or morning prior to this. He thus reasoned, from the formulation of Scripture, that 'there was an order of time prior to this.' R(abbi) Abbahu drew a more striking conclusion, and said that 'The Holy One, Blessed be He, used to create worlds and destroy them, until He created this (one); (and said) 'This one is pleasing to me; those are not pleasing to Me.' The source of this myth is not certain; and one can be sure that it was not derived from Scripture, but only linked to it by the verb va-yehi..." ^l99

"On that Very Day."

"And there was evening."

Here is Satan's huge joke on the followers of Judaism. They have invented a god in their own image, complete with nonsense codes to justify their departure from the teaching Yahweh imparts through His Word. Elliot R. Wolfson: "Having determined the meaning of this term it is then possible to link together disparate textual units... derived from both biblical and talmudic sources — by means of the technique of gezera shava. What would appear from the outside as an obvious imposition of an external and autonomous system upon the biblical text is in fact presented as the precise and literal meaning of the relevant verses. Therefore the concluding statement is to the effect that every word, indeed every letter, of Scripture, alludes to a supernal secret." ²⁰⁰

Gezera shava represents the elasticity of the rabbinic interpretation of the Bible, an elasticity amounting to nullification. Ithamar Gruenwald, Chariman of the Department of Religious Studies at Tel Aviv University, summarizes the "cognitive looking-glass" that constitutes Judaism's wonderland approach to "constructing" the Bible texts: "Once a new meaning is accepted it is incorporated into the thematic texture of the scriptural text and, one may even say, becomes part of people's conceptualization of the event described (or referred to) by Scripture itself. Once that happens, ever

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new possibilities are opened for the text and its new setting of meaning. It becomes at once the source of further speculations and the basis of new traditions. In this respect, a midrashic... point becomes the cognitive looking-glass through which a biblical story is viewed and a religious world constructed... Midrash is a mode of cognition and the major component in the creation of a religious tradition'' ²⁰¹

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The Talmud: A Lawyer's Book

"...the system so jealously maintained by the Rabbis was not Mosaism at all, but an immense superstructure of precedents..." ²⁰² Precedent in Judaism is termed hora'ah (lit. "instruction"): ""...hora'ah is the legal source for those laws that the Supreme Court (Sanhedrin of 71 judges²⁰³) established as the result of its own legal scholarship or interpretation (midrash) as a precedent or instruction (i.e. either as a result of a case or on the basis of teaching promulgated by the court not in the context of a particular case)...The validity of the instruction (hora'ah) may be inferred from the following story: 'All the time that Rabban Gamliel (who was then the Nasi²⁰⁴) was alive, the halakha was practiced according to his rulings but after the death of Rabban Gamliel, Rabbi Joshua attempted to revoke his rulings. Rabbi Yohanan b. Nuri got up

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on his feet and said, 'I see, after the head, all the body goes (i.e. the Nasi's authority gives it the status of a precedent...); so long as Rabban Gamliel was alive, the law followed his opinion. Now that he has died, do you want to nullify his opinion?' He (Rabbi Nuri) said to Rabbi Joshua: 'We shall not listen to you!' The halakah was determined according to (the rulings of) Rabban Gamliel and nobody then contested his rulings.' (T. Taanit 2:5)." ²⁰⁵

Deceitful apologists for Judaism could at this juncture intervene to declare that precedent was eventually abolished in Judaism. Hoffman is only telling half the story! He's left out the part wherein precedent is permanently abandoned by Judaism, as the Rav Sherira Ga'on decreed: "In this manner hora'ah...was added, generation after generation, until Rabina, when it was discontinued, as Samuel Yarhina'ah saw in the Book of Primordial Adam: 'Ashi and Rabina — the end of hora-ah.^y And after this, certainly...there was no hora~ah.."²⁰⁶

Had this writer not anticipated this ploy, the preceding "refutation" would have most likely appeared on some website purporting to show just how distorted and false is our research, and the mere statement of this "refutation" on some website would have been enough for the churchlings and the acolytes of Holocaustianity to dutifully believe that this writer has indeed "quoted out of context" and that Judaism is not a religion based on man-made judicial precedent, but God's Word. But any assertion such as that would be most contemptible rubbish, website or no. Judaism is a religion of deceit. There are very few theological systems that have built epistemological traps and decoy texts into their own sacred books so as to bewilder and lead astray the prying eyes of outsiders, as Judaism has done. To the non-expert, the news that hoar'ah was at a point in the growth of Judaism dropped, will be sufficient to convince them that the establishment of additional precedents stopped. But the one who has some knowledge of the arcana imperii of

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Judaism will know that setting precedents did not stop, it was simply continued under another name, i.e. rabbanan savora'ey.

Speaking of context, let's quote the whole of Rav Sherira Ga'on's statement on this subject: "...there were explanations and opinions approximating to hora'ah, and those masters were called rabbanan savora'ey (opining rabbis); and whatever had been left hanging, (these) rabbis made explicit (citing two examples from the Talmud)...and also succeeding rabbis such as Rav Ena and Rav Simuna incorporated several (of their) opinions in the gemara... And we have a tradition from earlier (authorities) that the gemara at the beginning of (the chapter) Ha-Isah Niqnet, until 'With money —how do we know this?' (BT Qiddushin 2a-3b) was redacted and incorporated by the later rabbanan savora'ey —and other (passages) as well."²⁰⁷

Precedent is and isn't, according to the rabbinic "genius" (Ga'on) Sherira. It hasn't been since the end of the hoar'ah and yet it is, in the form of rabbanan savora'ey. For Sherira, "The savora'im are characterized purely in terms of their contribution to the Talmud, and this characterization is primarily negative: their teachings lacked the authoritative status of hora'ah enjoyed by the dicta of the Amora'im." ²⁰⁸

Once again it appears that our thesis has been checkmated. Not to worry, however. It turns out that Rabbi Sherira is afflicted with doppelganger Judaism as much as any other rabbi, wherein, what is not, in one minute, is, in the next: "Nevertheless, their (rabbanan savora'im's) contributions are described (by Rav Sherira Ga'on) as approximating to that status (i.e of hora'ah)." ²⁰⁹

Oh, an "approximation." So, while the teachings of the savora'im lacked the authoritative status of hora'ah, they "approximated" that status! This is hair-splitting from out of the darkest pit of rabbinic doubletalk.²¹⁰ Just how "approximating"' are they? "They (rabbanan savora'im) are credited with two accomplishments in particular: (1) resolving 'all' the outstanding questions which remained from the earlier period and (2) formulating a number

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(unspecified) tahnudic passages ab inito (from the beginning)." ²¹¹ No small feat. Operating under another name, it appears that rabbinic precedent continued to form the basis of Judaism long after the official accounts announce that it had ended. Protective coloring and deliberately seeded misdirection constitute the process by which Judaism both presents itself to the world and renders its authentic identity inscrutable.

As we have already noted, Orthodox Judaism teaches that the text of the Bible when taken literally, is misleading, or even erroneous. While there are seventy "faces" to the Talmud and the Kabbalah, there are pardes, four major levels of understanding the Old Testament, according to the rabbis. Here are the categories within PaRDeS (garden of Paradise):

Pshat (PA) — the literal meaning of a verse or passage.

Remez (R) — the Aggadic, or allegorical level.

Derush (De) — Midrashic and Tahnudic admonitory and legal level.

Sod (S) — magical; the level of Kabbalistic esoteric gnosis.

The Kabbalistic Book of Splendor (Zohar) focuses "primarily on the luminous truths of sod... Kabbalists saw this as the fourth level of PaRDeS— hidden within the shell of outer meanings... sod is personified as the Shekhina — the indwelling feminine aspect of God — who is veiled in the exterior garments of exoteric textual sense. This divine Bride beckons even through the plain text of pshat. For those who can respond, the textual tokens of her bidding lend exegesis a deep erotic drive and yearning... to unveil Scripture and robe the Bible in the garments of mystical splendor." ²¹²

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