What would RibꞋi Yᵊho•shuꞋa say?

Pâ•qidꞋ  Yi•rᵊmᵊyâhꞋu

2005.04.26 – When someone who doesn’t know a Ko•heinꞋ hâ-RëshꞋa from (4Q) MMT, has no idea what a Pᵊrush•iꞋ RibꞋi is and can't read תּוֹרָה begins to expound to the world about the 1^st-century teachers of Judaism, readers should know enough to dismiss them. The major religious institutions, dangling from Displacement Theology for any claim to religious authority, depend on keeping that recognition suppressed.

To bring the Romans (Catholics) into such discussion makes even less sense. The Romans executed RibꞋi Yᵊho•shuꞋa. Mr. Gibson, generalizing “the Jews,” didn’t mention in his film that the Romans collaborated with their puppet Hellenist Tzᵊdoq•imꞋ Ko•heinꞋ hâ-RëshꞋa and his wealthy cronies who had (with a short interruption) usurped the legitimate priests in the (Hellenized) “Temple” since the times of Antiochus Epiphanes. It isn’t until one attempts to document a consistent transition from a first-century Pharisaic RibꞋi teaching תּוֹרָה in synagogues to a Church of these gentile Hellenist Roman idolaters championing anti-Tor•âhꞋ Hellenism, declaring that Pharisees were servants of Sâ•tânꞋ and under "the law of sin and death" and "enemies of God and the Church", that one finds the task intractably contradictory. That’s because there was no such transition. Christians assume it.

The earliest extant Christian historian, Eusebius, documented that this “transition” was accomplished by forcible ouster in 135 C.E., Roman punishment for the Bar-KōkhꞋvâ Rebellion, when the fifteenth and last uninterrupted successor to Pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ" (Hellenized to “James the Just”), Pâ•qidꞋ Yᵊhud•âhꞋ ha-Tza•diqꞋ, was forcibly “replaced” by the first gentile (Roman) “ἐπίσκοπος,” Μαρκος.

Particularly at this moment, the world deserves to know that, curiously, the documented information on the popes before 135 C.E. is bogus. That isn’t surprising unless one’s logic is subservient to irrational faith that defies overwhelming historical documentation of the introduction of Christian doctrines (Easter = Ashtoret, Christmas, Sun[god]day-worship, etc.) only after 135 C.E. and well into the fifth century C.E. Eusebius documented that Hegesippus first Ἐποιησάμην (fabricated) the pre-135 C.E. list in the fourth century C.E. and – Poof! – Shim•onꞋ "KeiphꞋâ" Bar-YonꞋâh the Pᵊrush•iꞋ Jew teaching תּוֹרָה to Diaspora Jews in the synagogue “among the goy•imꞋ” allegedly in Rome (though his inscribed ossuary is still in Yᵊru•shâ•laꞋyim today) was retroactively transformed, centuries after his death, into St. Peter, the first Ἐποιησάμην (fabricated) Christian pope of the Roman Catholic Church.

So what would RibꞋi Yᵊho•shuꞋa, a first-century, תּוֹרָה-teaching Pᵊrush•iꞋ Jew be saying? “Eight Beatitudes”? The audience at this discourse on the hillside on the northwest shore of Yâm Ki•nërꞋët (popularly the “Sea of Galilee”) comprised Jews from the synagogues in the area in which RibꞋi Yᵊho•shuꞋa had taught תּוֹרָה. Ripped out of their תּוֹרָה context, by people who can’t even read תּוֹרָה and whose origins are in the doctrines of the Romans who executed RibꞋi Yᵊho•shuꞋa, the RibꞋi’s words are “interpreted” often to the exact opposite of their original intent.

Such aliens to the world of the first-century Pharisaic RibꞋi ("rabbis" are either from the diaspora or of a later era) overlook the RibꞋi’s explicit stand concerning all those who pretend to follow him. Of course, none of you would understand if I quoted him, since you don’t know Hebrew or Aramaic. However, the translation is: “Not everyone saying '•don•iꞋ' to me will enter the Realm of the heavens. Rather, he who does the wish of my Father who is in the heavens shall enter into the Realm of the heavens” (The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM)).

Dead Sea Scroll (4Q) MMT demonstrates that everyone in the audience, being a first-century Jew, knew what the “wish of the Father in the heavens” is: תּוֹרָה. When RibꞋi Yᵊho•shuꞋa preceded the quotation above by saying “Wherefore, by their fruits, in other words by their Ma•as•ëhꞋ (practice), you shall know them” everybody there knew he meant you can tell people by whether they practice תּוֹרָה. It doesn’t require a polygraph or reading someone’s mind. One can easily tell. Do they keep תּוֹרָה like RibꞋi Yᵊho•shuꞋa did and taught? Do they eat kâ•sheirꞋ like RibꞋi Yᵊho•shuꞋa did? Do they observe Sha•bâtꞋ — one of the Ten Commandments — like RibꞋi Yᵊho•shuꞋa did? Do they pray in a Pharisaic (today’s Orthodox) synagogue like RibꞋi Yᵊho•shuꞋa did? Or are they Hellenist gentiles – Christians – like those who killed RibꞋi Yᵊho•shuꞋa and usurped his Jewish followers in 135 C.E.? It is the same lesson against תּוֹרָה-defined sanctimony as the parable of the two sons.

So when asking what RibꞋi Yᵊho•shuꞋa would say about any subject, the answer is indisputable and clear: consult תּוֹרָה according to the rich texture of the first-century, School of RibꞋi Hi•leilꞋ, Pharisee RibꞋi in the context demonstrated in Dead Sea Scroll (4Q) MMT; not distortions steeped in post-135 C.E. anti-תּוֹרָה Roman doctrines tracing back to Roman, Greek and even Egyptian idolatry.

RibꞋi Yᵊho•shuꞋa is unknown to Democrats and Republicans, Conservatives, Liberals, Catholics, Evangelists and Jack Hitt alike.

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