Taming The Bible

Even the most popular book in history has it’s faults. Aside from being a questionable translation of Jewish scriptures (Tanach), the Bible is fundamentally flawed in another respect: the order of its books. As seen in the picture above, the order of the “Old Testament” doesn’t follow the original order of the Tanach. The Tanach is ordered according to holiness (kiddusha). The books are stacked one on top of the other according to their holiness, as all Jewish religious books are. Thus, the Bible has mixed up the correct order of the Tanach. Ironically, the word Bible sounds quite familiar to the Hebrew word bilbul (a mix up). This is the same word as the Tower Of Babel-which became mixed up after the people creating it tried to rebel against G-d’s kingship. And so, the world’s most famous holy book is merely an attempt to mix-up or confuse the meaning of Jewish scriptures. Another way this can be seen is in the gematria (numerical value) of Moses, Our Teacher (613, the number of commandments contained in the Torah) and Jesus (316). We see that 316 is similar to 613, except the order has been switched-the first and last number have been swapped. The Holy Bible is, in actuality, holey (full of mistakes)!

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Update: The Reform Movement’s List

On the Reform Movement’s list of the books of the “Hebrew Bible,” there is yet another surprise: 13 of the books are missing! How is that for a new perspective on Judaism!

Books of the Tanach

Our biggest resource for making Jewish choices: our writings! The Tanach!
Here’s a list of the books of the Tanach for future reference—most of us may know the first five books, the Torah, but the N’vi’im (Prophets) and K’tuvim (Writings) may seem a bit blurry. Here’s the breakdown:

Torah – Five Books of Moses

Genesis, Beresheet, retells the story of creation, Noah and the flood, and the selection of Abraham and Sarah and their family as the bearers of God’s covenant. Stories of sibling conflict and the long narratives of Jacob and his favorite son Joseph conclude with the family dwelling in Egypt.

Exodus, Shemot, tells of how the family of Jacob grew and then was enslaved in Egypt. The baby Moses, born of Israelites but adopted by Pharaoh, becomes God’s prophet who, after bringing 10 plagues down upon Egypt, leads the Israelites through the Red Sea to freedom and to the revelation at Mt. Sinai. The story of the Israelites worshipping the golden calf, which follows soon after the revelation at Mt. Sinai, is almost obscured by lengthy materials on the building of a sanctuary in the wilderness.

Leviticus, Vayikra, deals mostly with laws of Israelite sacrificial worship. Related rules include the basis for Jewish dietary laws ( kashrut) and issues of purity and impurity. The holiness code, which describes a sanctified communal life, is a highlight of the book.

Numbers, Bamidbar, begins with a census of the Israelites and the tribe of Levi. A group of Israelites spy out the land of Canaan; their discouraging report sends them back into the desert for an additional 38 years, during which the Israelites continue to behave badly, rebelling against the authority of Moses and his brother Aaron, and having illicit relations with Moabite women.

Deuteronomy, Devarim, is Moses’s final message to the people of Israel before they cross over the Jordan River into Israel. Moses reminds the people of how God has redeemed the people from Egypt and of the details of the covenant between Israel and God. In stark language, Moses describes the rewards for observance of the laws of the covenant and the punishment for disobedience. Finally, Moses passes along his authority to Joshua who will lead the people into the land.

Nevi’im – Prophets

Joshua – 24 chapters describing the victorious battles in which Israel reclaims the promised land from the people who occupied it while Israel languished in Egypt. Israel is led by Moses hand-picked leader: Joshua. The book begins immediately following the departure of Moses, and ends with the death of Joshua.

Judges – In Judges, the case is made for the fickleness of Israel. The powerful impression of past miracles is fading away. Israel loses its commitment to God Almighty and his prescription for the good and Godly life. It rather allow sitself to follow the cultural glitz of its neighbors. And each time this happens God strengthens one enemy or another, and only when Israel cries for Godly help, does it get a successful judge to save it. The Book of Judges ends with a terrible story of a civil war.

I Samuel – A chronicle of the persistent belligerence between Israel and the Philistines. Israel becomes a kingdom, Saul is the first King of Israel.

II Samuel – The Story of King David, the second King of Israel. A warrior, a poet, a gangster of sorts, a sinner, a brave hero, and a most obedient servant of God: complex and galvanizing, humanly weak, and humanly strong — an everlasting attraction to Bible readers for generations. David became king when he was only 30 years old, and he was king for 40 years until his natural death.

I Kings – The end of King David’s era. The Kingdom of his wise and celebrated son King Solomon, and the sorry division of the Solomon’s kingdom into two petty states: Israel and Judea: each ruled by their own succession of kings, while the people in both states are weakened morally and physically, slipping into their defeat and destruction.

II Kings – 25 chapters chronicling the deterioration and destruction of the two splinter kingdoms — remnants of the Great State of Israel established by Kings David and Solomon. The Assyrians conquer Israel, and soon afterwards, Judea falls under the sword of the Babylonians. (The year 3340, or 591 B.C.E.).

Isaiah - 66 chapters of poetic warnings which the people of Israel ignore. The latter part of the book of Isaiah is different in style, opening up suggestions that two prophets by the same name have been confused into one.

Jeremiah – A tormented figure who tried so hard, and failed so miserably, to prevent the destruction of Judea by stirring Israel towards the ways of God. 52 heart wrenching chapters.

Kethuvim – Writings

Psalms - 150 poetic chapters where the author, King David in most cases, writes personal intimate prayers, pens lamentations, hope, sadness, fear, and above all an expression of a steadfast belief in God’s wish, and the goodness of God’s plan.

Proverbs – 31 chapters of universal wisdom in a form of a father (King Solomon) teaching his son. The lessons, for a change, are not based on the history of the people of Israel. It matches the social wisdom of the best of East and West. Proverbs discusses family matters and social wisdom. It addresses the timeless issues of man with himself and his Creator, people in any family, and every society. The book, has no events to tell, no lingering stories. It is a basket full of wise sayings, apparently without any clear order.

Job – 42 chapters focused on one issue: is the fear of God a contract in which God in return is bound to guarantee the believer a good life? Job, a God fearing, well to do man is tested with a growing string of disasters, and his worship of the Almighty does not waive. God concludes the experiment by rewarding Job for his steadfastness. Three sages exchange mysterious words of philosophy throughout the book.

The Song of Songs – The story it tells is of a passionate love relationship between a beautiful peasant maiden and a shepherd. Like every real love story, this biblical Romeo and Juliet have to deal with disapproving family and neighbors. There’s even another man, the king himself, who falls violently in love with the heroine and tries to dislodge her love for her humble shepherd. But true love wins out, if not always in reality, at least in this biblical story.

Ruth - The Book of Ruth offers a striking contrast to the Book of Judges, but its story is associated with the same period. In Judges, national sin and corruption portray a dark picture. The story of Ruth the Moabitess and her loyalty and devotion to Naomi, her Hebrew mother-in-law, presents the reader with a picture of the nobler side of Hebrew life in the days of the judges.

Lamentations - The book is composed of five poems, lamenting the siege and destruction of Jerusalem (586 B.C.). The poet also makes sincere confession of sin on behalf of the people and leaders, acknowledges complete submission to the will of God, and finally prays that God will once again smile upon God’s people and restore them to their homeland.

Ecclesiatstes - Traditionally held to have been written by Solomon, this book is now almost universally recognized as about him rather than by him. The author’s purpose is to prove the vanity of everything ” under the sun”. This truth is first announced a fact, then proved from the “Preacher’s” experience and observations. Finally, the author shows that the fullness of life is found only in the recognition of things ” above the sun”, things spiritual as well as material.

Esther – The Book of Esther, in the form of a short story similar to the Book of Ruth, has its setting in the palace of Shushan, or Susa, one of the three capitals of the Persian Empire. The story gives us a vivid picture of the Jews in exile, of the hostility of their non-Jewish enemies in Persia, and of how Esther became the queen of Ahasuerus (Xerxes), subsequently risking her life in order to save her people, the Jews, from total destruction. God’s providential care of God’s people is magnified throughout, though the word “God” never appears in the book.

Daniel - Traditionally considered as the work of the Prophet Daniel in exile in Babylon during the 6th century B.C., many modern scholars classify the book as an “apocalypse” that was the product of a pious Jew living under the persecution of Antiochus Epiphanes (175-164 B.C.E.). In a series of events and visions, the author presents a view of history in which God rules and prevails over men and nations to achieve ultimate victory for the “saints” of God.

Ezra - 10 short chapters describing a wondrous occurrence: Koresh, King of Persia develops insight and fear of God, and wishes to rebuild God’s Temple in Jerusalem, to which end he expedites the Israeli Diaspora in his country. Ezra and Nehemia lead Israel on its way.

Nehemiah - Nehemiah leads the people of Israel back to Jerusalem, following orders to that effect from Koresh King of Persia (the Israeli place of exile). Nehemia defeats inertia and self serving reluctance, and shows supreme leadership by insisting on devotion to God’s commandments, the lack of which led to the fall of the former Kingdoms.

I Chronicles – A summary of Israelite history through the reign of David.

II Chronicles – A continuation of the history up to the Babylonian exile containing further information than what is in Kings.

Mike

December 31, 2009 at 12:11 PM · Reply

But I’m surprised shirhashirim is at the bottom, after iyov. its known as the holy of holies

Devorah

December 31, 2009 at 12:17 PM · Reply

Thanks. That’s cool.

Jared

December 31, 2009 at 5:23 PM · Reply

Can you explain the holiness formula in more detail? I would say that Psalms is probably, on some level, holier than a book such as Judges or even Kings.

What constitutes this holiness heirarchy? (no pun intended as “hieros” in Greek, from where this word originates, actually means “holy”)

Also, didn’t Daniel used to be the final book of Tanach up until the New Testament was formulated? This is what a teacher at Hebrew University taught me. Then Chronicles took that spot, so that, unlike an ending like “Revelations”, the Tanach would end on a “?” note.

Also, I don’t think I should mention the fact that the apocrypha are included in some editions of the “Holey” Bible, as well as the idea that some Jews re-discovered such books through it (!).

Sorry if I’ve been a little daring in writing this. How have you been?

-Jared

Justin White

December 31, 2009 at 6:00 PM · Reply

Can you explain the holiness formula in more detail?
The books are arranged according to their kiddusha-the degree to which they are designated to Hashem, if you will. The Torah is the source for which everything comes from-all aspects of Judaism. There is an opinion that G-d created the entire world from the word בראשית-the universe was “unpacked” from the term “in the beginning.” This, in the Torah itself, we find great meaning in the words and even the letters themselves, and in the arrangement of the chapter (פרשיות). The prophets, who came after Moses (the greatest prophet) have less kiddusha, and so we don’t hinge on each word but rather groupings of words. The Writings, even though many secrets are learned from them, have less kiddusha than the two previous.

I would say that Psalms is probably, on some level, holier than a book such as Judges or even Kings.
Psalms was written by King David who lived after Joshua. Thus, Judges has more kiddusha. Also, Joshua received his ordination directly from Moses who got it from G-d. So, you can see who has priority. Below is the gemara (Bava Batra) that discusses the order of the books of the Tanach:

order and authorship of the תנ”ך
בבא בתרא י”ד-ב-3

Who wrote the Scriptures? — Moses wrote his own book and the portion of Balaam18 and Job. Joshua wrote the book which bears his name and [the last] eight verses of the Pentateuch.19 Samuel wrote the book which bears his name and the Book of Judges and Ruth. David wrote the Book of Psalms, including in it the work of the elders, namely, Adam, Melchizedek, Abraham, Moses, Heman, Yeduthun, Asaph, and the three sons of Korah.1 Jeremiah wrote the book which bears his name, the Book of Kings, and Lamentations. Hezekiah and his colleagues wrote (Mnemonic YMSHK)2 Isaiah,3 Proverbs,4 the Song of Songs and Ecclesiastes. The Men of the Great Assembly wrote (Mnemonic KNDG)5 Ezekiel,6 the Twelve Minor Prophets,7 Daniel and the Scroll of Esther. Ezra wrote the book that bears his name8 and the genealogies of the Book of Chronicles up to his own time. This confirms the opinion of Rab, since Rab Judah has said in the name of Rab: Ezra did not leave Babylon to go up to Eretz Yisrael until he had written his own genealogy. Who then finished it [the Book of Chronicles]? — Nehemiah the son of Hachaliah.

The Master has said: Joshua wrote the book which bears his name and the last eight verses of the Pentateuch. This statement is in agreement with the authority who says that eight verses in the Torah were written by Joshua, as it has been taught: [It is written], So Moses the servant of the Lord died there.9 Now is it possible that Moses being dead could have written the words, ‘Moses died there’? The truth is, however, that up to this point Moses wrote, from this point Joshua wrote. This is the opinion of R. Judah, or, according to others, of R. Nehemiah. Said R. Simeon to him: Can [we imagine the] scroll of the Law being short of one word, and is it not written, Take this book of the Law?10 No; what we must say is that up to this point the Holy One, blessed be He, dictated and Moses repeated and wrote, and from this point God dictated and Moses wrote with tears, as it says of another occasion, Then Baruch answered them, He pronounced all these words to me with his mouth, and I wrote them with ink in the book.11 Which of these two authorities is followed in the rule laid down by R. Joshua b. Abba which he said in the name of R. Giddal who said it in the name of Rab: The last eight verses of the Torah must be read [in the Synagogue service] by one person alone?12 — It follows R. Judah and not R. Simeon. I may even say, however, that it follows R. Simeon, [who would say that] since they differ [from the rest of the Torah] in one way, they differ in another.

(18) The parables of Balaam in Num. XXIII, XXIV.
(19) Recording the death of Moses.
(1) To Adam are ascribed the verses, Thine eyes did see mine imperfect substance etc. (Ps. CXXXIX, 16); to Melchizedek Ps. CX; to Moses, Ps. XC. Abraham is identified with Ethan the Ezrahite (Ps. LXXXIX).
(2) h = Yeshaiah (Isaiah); n = Mishle (Proverbs); a = Shir ha-Shirim (Song of Songs); e =Koheleth (Ecclesiastes). The word ‘wrote’ here seems to have the meaning of ‘edited’ or ‘published’.
(3) According to Rashi, Isaiah was executed by Manasseh before he could reduce his own prophecies to writing.
(4) V. Prov. XXV, 1.
(5) e = Ezekiel; b = Shenem ‘Asar (Twelve minor prophets); s = Daniel;d = Megillath Esther (The Scroll of Esther).
(6) Rashi supposes that the reason why Ezekiel did not write his own book was that he lived out of Eretz Yisrael. The same reason applies to Daniel.
(7) Who apparently did not publish their prophecies themselves because they were too small.
(8) This includes Nehemiah.
(9) Deut. XXXIV, 5.
(10) Deut. XXXI, 26. And this was said by Moses before he died.
(11) Jer. XXXVI, 18.
(12) Apparently this means that it is not requisite that another person should stand by him, as in the case of the rest of the Torah. Or it may mean that these eight verses must always be read to (or by) one person only.

Codification of the books of Tanakh
Main article: Development of the Jewish Bible canon

According to the Talmud (Bava Basra 14b-15a, Rashi to Megillah 3a, 14a), much of the contents of the Tanakh were compiled by the Men of the Great Assembly (“Anshei K’nesset HaGedolah”) a task completed in 450 BCE, and have remained unchanged since that date. Modern scholars are less certain, but believe that the process of canonization of the Tanakh became finalized between 200 BCE and 200 CE[citation needed]. Both the Torah and the Prophets appear to have been codified by the time of the composition of the book of Sirach, c. 180 BCE; but the Writings may not yet have become an identified unit by this date[citation needed].

Formal closure of the canon has often been ascribed to Rabbinic Judaism after the destruction of the Second Temple in 70 CE. Heinrich Graetz proposed in 1871 that it was concluded at a Council of Jamnia (or Yavne in Hebrew), some time in the period 70–90 CE. However, Rabbinical writings seem to indicate that certain books were disputed as accepted canon (such as Ecclesiastes, Song of Songs and Esther, see also Antilegomena), it may not necessarily be the case. The implication of the Talmud indicates that the books themselves were already accepted canon, but may have been misunderstood on philosophical or ecclesiastical grounds. The Talmud eliminates this misunderstanding.

The twenty-four books are also mentioned in the Midrash Koheleth 12:12.[5] A slightly different accounting can be found in the book Against Apion, by the 1st-century Jewish historian Josephus, who describes 22 sacred books.[6] Some scholars have suggested that he considered Ruth part of Judges, and Lamentations part of Jeremiah; as the Christian translator Jerome recorded in the 4th century CE.[7] Other scholars suggest that at the time Josephus wrote, such books as Esther and Ecclesiastes were not yet considered canonical.

Also, didn’t Daniel used to be the final book of Tanach up until the New Testament was formulated?
Daniel lived at the end of the era of prophets, during the Persian exile. It was the Men Of The Great Assembly who chose the books of the Tanach and their order. Academics are not necessarily Rabbis and you have to ask the later to get the opinion of Torah Judaism. I cannot confirm or deny your above statement.

Also, I don’t think I should mention the fact that the apocrypha are included in some editions of the “Holey” Bible, as well as the idea that some Jews re-discovered such books through it (!).
The Apocrypha is exactly what the name implies-of questionable origin. It wasn’t included in the Tanach because it is not known who the actual authors were and some of the books are for sure heretical.

January 3, 2010 at 6:52 PM · Reply

Aha! I should have known that “kedusha” in another sense means “seperation”. The further it is removed from our own times, the more ineffable it gets. “Ineffable” means mysterious to the degree of being able to derive law. Rambam indicates some books are, and others not, fit for deriving laws, if I remember.

Your points are well-taken. The idea of the apocrypha possessing questionable ideas is likely to be the factor that gets them extirpated in the first place. When Christians and Jews communicated with each other in the enlightenment, the Jews thought books such as “Maccabees” were Christian books, to which they were told, “these are YOUR books”.

Is it related explicitly which books the Men of the Great Assembly–if any–removed from the canon entirely? The “Sefarim ha-chitzonim” are mentioned in the Talmud, but are any of them mentioned by name?

Some I have heard are questionable by both secular and religious sources alike. Other sources on both accounts say that they are “hidden” (apokruptein–”To hide” in Greek) because they relate truths that can induce heresy nee’ Akher (Rabbi Elisha ben Avuyah) in the Talmud.

I should also apologize slightly for both introducing slightly dangerous ideas, as I seek only the truth despite the fact that none of us are likely to see all of it. On this computer, which is not my own, but is leased to me while I am working in an office, I cannot write out Greek characters, so excuse my laziness in that regard as well.

I have been down with a cold for the past week or so, and am going well. I am more than likely to be working at the National Yiddish Book Center soon, and need to get that application in. College continues to go well, b’li ayin hara, and I am on hiatus currently.

Be healthy,

January 3, 2010 at 6:59 PM · Reply

Not as far as I know. The Gemara (Shabbat) covers what one needs to know about Hanukkah. Here is the source for not reading the apocryphal books:

תלמוד בבלי מסכת סנהדרין דף צ/א
כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כולם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר ואלו שאין להם חלק לעולם הבא האומר אין תחיית המתים מן התורה ואין תורה מן השמים ואפיקורוס רבי עקיבא אומר אף הקורא בספרים החיצונים והלוחש על המכה ואומר כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה’ רופאך אבא שאול אומר אף ההוגה את השם באותיותיו

MISHNAH. ALL ISRAEL28 HAVE A PORTION IN THE WORLD TO COME,29 FOR IT IS WRITTEN, THY PEOPLE ARE ALL RIGHTEOUS; THEY SHALL INHERIT THE LAND FOR EVER, THE BRANCH OF MY PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.’30 BUT THE FOLLOWING HAVE NO PORTION THEREIN: HE WHO MAINTAINS THAT RESURRECTION IS NOT A BIBLICAL DOCTRINE,31 THE TORAH WAS NOT DIVINELY REVEALED, AND AN EPIKOROS.32 R. AKIBA ADDED: ONE WHO READS UNCANONICAL BOOKS.33 ALSO ONE WHO WHISPERS [A CHARM] OVER A WOUND AND SAYS, I WILL BRING NONE OF THESE DISEASES UPON THEE WHICH I BROUGHT UPON THE EGYPTIANS: FOR I AM THE LORD THAT HEALETH THEE.’34 ABBA SAUL SAYS: ALSO ONE WHO PRONOUNCES THE DIVINE NAME AS IT IS SPELT.35

(28) This is not a dogmatic assertion that only Israel has a portion in the world to come, but is closely connected with the preceding chapters, and asserts that even those who were executed by Beth din are not shut out from the future world, as is stated in VI, 2.
(29) The conception of what is to be understood by the future world is rather vague in the Talmud. In general, it is the opposite of vzv okug, this world. In Ber. I, 5, ‘this world’ is opposed to the days of the Messiah. Whether the Messianic era is thus identical with the future world, and these again with the period of resurrection, is a moot point (v. infra, 91b). The following quotation from G. Moore, ‘Judaism’ (Vol. 2, p. 389) is apposite: ‘Any attempt to systematize the Jewish notions of the hereafter imposes upon them an order and consistency which does not exist in them.’
(30) Isa. LX, 22.
(31) Lit., ‘that resurrection is not intimated in the Torah.’ The doctrine of resurrection was denied by the Sadducees and the Samaritans. It was to oppose these that the doctrine was emphatically asserted in the second of the Eighteen Benedictions (v. W.O. Oesterley. The Jewish Background of Christian Liturgy, Oxford, 1925, 60ff.). According to the present text, however, the reference is not to one who denies the fact of resurrection, but that it is intimated in the Torah. (On the importance of conceding the Biblical origin of this tenet, v. p. 604, n. 12.) But D.S. omits the phrase as interpolated, and he is supported by the Tosef. XIII, 5.
(32) In the first place, the word denotes an adherent of the Epicurean philosophy, and then, one who lives a licentious and dissolute life. The word has also been derived from rep (cf. repv) to be unbridled, and it is frequently used as a synonym of min (q.v. p. 604, n. 12), heretic. The Gemara defines it as one who speaks disparagingly of the Bible and its disciples.
(33) Lit., ‘the external books’. Graetz, Gesch. IV, p. 99, regards this as referring to un-Jewish, particularly Gnostic literature. Weiss takes a similar view. The pernicious influence of Gnosticism, particularly as it impaired the pure monotheism of Judaism, made the Rabbis very anxious to stem its spread, and hence R. Akiba’s dictum. (Weiss maintains that Elisha b. Abuia’s revolt against the Rabbis was in some measure occasioned by the influence of Gnosticism.) On this view, ordinary reading is referred to. There are indications, however, that something more is meant. The J. Tal. a.l. adds: ‘E.g.. the books of Ben Sira and Ben La’anah. But the reading of Homer and all subsequent books is as the reading of a letter.’ In spite of the fact that the Bab. Tal. forbids the books of Ben Sira, it is evident from the discussion that all its contents were well-known, and Sira’s wisdom is frequently quoted by the Talmudists. It is also difficult to see why greater exception should be taken to Sira than to Homer. To obviate these difficulties the theory has been put forward that the prohibition is against reading these uncanonical works publicly, treating them as the Scripture and expounding them to the community. Private reading, however, would on this theory not come within the ban. (V. Krochmal More Nebuche ha-Zeman, XI, 5.)
(34) Ex. XV, 26.
(35) Lit., ‘according to its letters’.

Jason

January 4, 2010 at 7:52 PM · Reply

Hey mate

This is a most confused and illogical argument for biblical criticism.. how come you’re involved in it?

Regards
Jason

January 4, 2010 at 7:55 PM · Reply

I am not trying to criticize the Bible, rather I am trying to utterly denounce its legitimacy. Do you see otherwise?

January 5, 2010 at 12:59 PM · Reply

On the basis that the gematria of the name Jesus (which is not even a Hebrew name or word, or even Jesus’s real original Hebrew name) is 316, and the fact that bible sounds like bilbul.

Really??

January 5, 2010 at 1:56 PM · Reply

Here is a more complete list:

1. The translation-even the one done by the Rabbis (into Greek)-was marked by a fast day originally. The Greeks wanted to uproot the Torah and one way they planned to do this was by cutting it off from it’s Hebrew roots-to have it translated (like the Bible).

2. What gives Christians the right to package the Tanach with “New Testament,” even if it were the original Tanach. Is that not a spiritual copyright violation?

3. As far as translation goes, how does a young woman becomes a virgin?

Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, the young woman is with child, and she will bear a son, and shall call his name Immanu-El.
ספר ישעיה פרק ז
לכן יתן אדני הוא לכם אות הנה העלמה הרה וילדת בן וקראת שמו עמנו אל

4. How can “religious figures” (people like Martin Luther, the German for example), be well versed in “the Bible” and then go and call for the mass murder of Jews? Go read a book called Why The Jews by Pager and Telushkin. They talk about Martin Luther and his mania. These are the culprits behind “The Bible.”

5. The overall purpose of the The Bible is to attempt to show that the Divine Presence (shechina) is no longer with the Jews להבדיל. I don’t need to go into what the “New Testament” says about the Nation Of Israel. It is obvious the the Bible is a compilation of lies and slander about Judaism-one that masquerades as religion.

January 5, 2010 at 2:57 PM · Reply

I obviously misunderstood. You’re trying to denounce the New Testament? From your original email it sounds like you’re trying to denounce Tanach.

Anyway, what’s the point in it – are you trying to convert Christians to Judaism??

January 5, 2010 at 3:37 PM · Reply

Well, the Bible is not the Tanach. In fact, the diagram that compares the books of the two religions confirms, I think, that I was talking about Christianity in particular. The theme of the blog is Jewish heresy. Jesus was the most influential heretic in history. Unfortunately, many Jews consider him a “Rabbi” להבדיל-I have had Jews tell me this. I am expressing my opinion, just as Christianity is but an opinion (about Judaism).