It was an ironic life he led, one full of misunderstandings and escalating misjudgments. The prophecy of his life and the challenge that he presented to the Jewish People was not clearly evident and everyone had a different take on what was happening. Prophets, those chosen to transmit exact messages from the heavens, had ceased; the prophecy of Jesus was not in what he said, for little is known of what he said, instead all is encompassed in his birth and in his death.

The only trusted sources for piecing together the story of Jesus is in the Talmud-Book of Law and the Koran written down 600 years later. The Talmud is a compilation of stories and dictates handed down throughout the generations by the Rabbis, but the Koran is prophecy. The Talmud tells the story from the side of the Rabbis and the Koran tells the story from the side of the heavens—both heaven and earth were witness to what happened.

The Talmud was put together over centuries of argumentation written down 2000 years ago at the end of the fourth millennium in Jewish calendar the 1000 years of Netzak/Victory about 300 years after the destruction of the Second Temple. The Talmud is a rock in the river of the Oral Law suddenly exposing in a frothy turbulent whirl of water—different disciplines and diverse ideas. The oneness of water can break up into vaporous spirals and illuminated rainbows with loud crashing voice like a swimmer taking a breath before returning to the oneness of the water. The Talmud was just the place in the river of time where the teachings were exposed.

Like a river, the generations blended one into another through the subtle changes in perception as the surrounding world was adapted into the Oral Torah; it was a game of perfection played by the Rabbis under the strictest of rules to preserve the correctness of the Torah. Many views were born from this process of vigorous refutation by the Rabbis whose minds were able to process hundreds of thousands of words until their own opinions were known as Divri Sofrim/Counted Words since they were simultaneously conscious of the numerical value of all their words based on the prophecy of the Torah.

The Koran is the new prophecy given to the Arab People because the Jewish People did not accept the prophecy of Jesus; the Koran comes to clarify the truth, but the words of prophecy are not always clear and can be easily misconstrued. Nonetheless, every word of prophecy must be true or the entire prophecy loses its credibility. The Koran is adamant that the Rabbis were wrong and did not take the sign from the prophecy of Jesus.

The sign the Koran refers to is the birth of Jesus through his virgin mother. It is an anatomical fact that virgin girls can, because of the smallness of the sperm, conceive a baby without having had intercourse—this is usually considered a tragedy and certainly not a miracle. What is a miracle is a woman already married with children who, at the time of birth, becomes a virgin—but the Rabbis did not believe the report of the midwives.

The Rabbis with their encyclopedic memory for all the letters of the Torah also kept track of lineage which included marriage and divorce. Many commandments and their subsequent laws dealt with the relationship between man and women; though, when it came to the act of sexuality there was no law, there was laws concerning when and with whom one could engage. The Rabbis watched over the people so men could leave their homes for months at a time and trust the Rabbis to compute the term of pregnancy consistent with the man’s absence.

Besides insuring fidelity, the Rabbis identified and segregated parts of the community as commanded within the Torah. People with venereal diseases and other issues that plagued the body had to seek out the Kohan to make a determination on whether and for how long a period the person should leave the community. The most severe type of excommunication was the Momzer/Bastard who was not allowed back into the community until three generations; only the great grandchildren of the Momzer would be allowed entry back into the community.

The idea of a married woman giving birth to another man’s child was abhorrent and commensurate with serving idols; man and woman created by the Creator were to be a paradigm of heaven and earth where man gives and woman receives in the same way that God gives and creation receives; to seek sustenance from another is like idol worship and idol worship was the most repugnant of all misdeeds. To bring a Momzer/Bastard into society was considered the most egregious action against the Creator, even more than the worship of idols, since the guilt of the parents lives in the child; the humanity of the human being protects the Momzer, but the law of the Torah rejects him for generations.

The laws of marriage are not the same for both man and woman; for example, man is commanded to marry and have children but women are not commanded—they marry and have children purely out of love; man is obligated to care for his wife—providing her with house and sustenance; man is permitted more than one wife but is prohibited from any sexual contact with another man whereas woman can have men or women, but when she marries she can no longer have other men—to do so would be adultery and a child born from such a merger would be considered a Momzer/Bastard.

The Rabbis did not accept the word of the mother who said she had not been with another man, insisting instead she had been spoken to by the angels and thus became pregnant; nor did they accept the word of the midwives who accompanied her. If so, said the Rabbis, according to the law of the Torah: where the seed goes in the child must come out; if the child was conceived from the whisper of an angel and born from the orifice of the ear, then the Rabbis would have believed her. The mother had a conventional birth and foregoing the sign of returning virginity, the Rabbis declared the child a Momzer.

The Momzer was not expelled physically from the community, but he was not allowed to marry except another Momzer; after three generations the grandchildren of the Momzer would be allowed once again to marry into the congregation. The stigma was enormous. The Rabbis were being very strict, perhaps too strict; they watched the child and were quick to bring him into their ranks seeing his brilliance. When he matured he became included in those called the Tanoiyim/Teachers who transmitted the first writing down of the law; it was called Mishna—seminal work of the Talmud.

The law was divided up into 600 sections; Jesus was particularly adroit at Negoiyim/Leprosy and was later quoted when the law was written down a century later. Only those whose words included the entirety of the knowledge in the most minimal amount of words would be included into the writing down of the Oral Tradition. Jesus had a high and respected position as author of knowledge, but the stigma of his birth as interpreted by the Rabbis was always between him and the Jewish People.

Jesus had inkling as to what was going to happen, because he knew what was later to be written down in the Talmud-Book of Law: asking, from where in the Torah do we learn Tichiut HaMatim/Resurrection? The Talmud foregoes quoting Torah and instead answers from the way of birth: just as the seed of man goes into the woman quietly and comes out nine months later with great noise; so, how much more so, if, when the body is placed into the ground with much noise of sorrow will the body rise again in great joy. Jesus knew that the sign of his birth would be seen in his death.

It was during the Herodian times that Jesus lived. Herod had been a slave under the Chusmoniem a family of Kohanim who had taken power having ousted Greece. The law of the Torah concerning a non-Jewish slave contends: a slave becomes Jewish upon being freed; the Talmud-Book of Law says the freed slave is the cruelest of people. So it was with Herod having lived in the house of power once freed knew how to make alliances with Rome to maneuver himself so the slave could replace the master.

The Midrash-Book of Metaphor tells the story of a man who bought a Jewish slave to work in his house. In those days slavery was commiserate with permanent employment; whereas people were taught to trust in God they nonetheless had the right to sell themselves for as much as seven years to a stable environment that would provide food and shelter for him and his family. This would give the slave time and opportunity to rebuild his finances and free himself from the slavery of his obligated job.

The tale in the Midrash relates the story of a slave who lends the master an amount of money which the master returns through the hand of his wife. The slave keeps the woman and the money claiming that ruffians took her, but in truth he kept the wife and abused her. The slave convinces the man to divorce his wife and the slave would give the man an additional loan to pay off the marriage contract—which his does. When the loan becomes due and the master can not pay and he must now sell himself to the slave who becomes the new master. In the end the slave who used to be the master is told to bring a cup of wine to his provider—the previous slave who is now married to his previous wife. When he sees them sitting together a tear falls into the cup of wine and a voice comes out from heaven and says: I will destroy this house. Herod was the whip to punish the people and the precursor of destruction.

Herod had unleashed a wave of violence against the Rabbis fearing their erudition and their secrecy, but later repented his ways and asked the remaining Rabbis what he could do to restore his credibility—they encouraged him to restore the Temple which had fallen into disrepair since the time of the Greeks; refurbishing the Temple was a way to rebuild that which he had torn down through the killing of wisdom. The Talmud-Book of Law says: those who did see the Temple of Herod did not see beauty—like a static ocean wave hovering in the desert, nestled between two hills.

Along with the violent opulence of King Herod was the intrigue of political life which reached even into the Temple fermenting distrust and seeding doubt; stories abounded about the honor of being Kohan Godal was being auctioned off. The practice became so rampant that before the Kohan Godal entered into the Holy of Holies, the empty room where the Ten Commandments once stood, they would tie a golden chain to his foot. It was known that if the Kohan Godal had even one stray thought while standing in that place he would immediately die.

Corruption abounded throughout the Land of Yisroel, but at the heart of it all were the Ztadoki and their creed: there was no reward for spiritual work. They favored making a division between the spiritual and the physical thus becoming a nation like all other nations. They rejoiced with the Greeks and later plotted with Herod; they were responsible for political reality inculcating itself in all aspects of Jewish life. The only fortress left was the Temple and even that was being corrupted.

It was up to the Rabbis to take action, but they did nothing; they stood by and was non-committal seeing both sides of the situation. The Rabbis were extremely subtle, speaking in metaphor or relaying messages through the interchange of letters and numbers. The strata of their interactions were so complicated that they encouraged suspicion. And Rome ruled through the sword.

Jesus as a child was drawn into the ranks of the Perushim/Explainers and was said to have spoken to Hillel at the age of three. Hillel had begun a school of thought that would persist until today; he was famous for having taught the essence of the Torah: love your friend as you love yourself—the rest of the Torah is explanation of this concept. Hillel’s rival school was named Shami; they were known for their strictness and Hillel for his kindness. Jesus had taken a teacher of extreme strictness, intolerant of blemish. The Rabbis had put upon Jesus the greatest of spiritual burdens and he had chosen a teacher of the highest regulatory temperament which was the deciding factor—too much severity.

The story is told that Jesus was accompanying his teacher; they were at a tavern and his teacher having made a comment about the beauty of the girl serving the food was surprised to hear his pupil Jesus responding acknowledgement. His teacher became furious. How dare Jesus, a Momzer, have his eye on a Jewish girl? His teacher demanded his student leave and so Jesus left. The Torah stipulates in the case of asking forgiveness that three times is sufficient; if forgiveness is not won in the third attempt then the burden to ask is lifted.

Jesus returned for his third audience with his teacher, if his teacher refused this time Jesus had decided to go off on his own. As providence would have it when Jesus returned his teacher, who was prepared to forgive Jesus, was in the middle of saying the Shema Yisroel and made a sign to his student to stay and wait, but Jesus understood from the subtleties of the sign—go and don’t come back.

It says in the Zohar—Book of Secret that Jesus had five disciples; having rejected the Ztadoki and been rejected by the Perushim/Explainers, the Rabbis, Jesus went off to the Essences to establish his own school. He had learned much from the Rabbis and knew the secret to the power they held which was embedded in the Name. When Jesus went out to the people and unleashed his power the Rabbis feared—least their abilities be known and their position weakened.

Jesus was trying to forge a new path: power to the people—a thing the authority of the Rabbis did not want. They called him HaNotzri/The Cast-Out since his status as Momzer precluded him from partaking in life’s pleasures. The Notzer was one who refrained from high forms of pleasure because of his own internal weakness which would lead him to misdeed.

Jesus was rebelling from the severity of the Rabbis by releasing secrets into the world because he knew that in his death would be the greatest secret of all. He taunted the Rabbis until they killed him—put him to death as a false prophet. Though strict, the Rabbis rarely put anyone to death since it was their charge to find a loophole in the law that would allow exemption—except in the case of false prophecy. There was no greater offense than speaking false in the Name of God.
It was a delicate game in which Jesus and the Rabbis were engaged; Jesus understood the meaning of his predicament and knew his prophecy would be spoken at his death—it was the sign of his mother’s virginity at his birth. First being castigated by the declination of Momzer/Bastard and second being excommunicated by his teacher led him to want his death sooner than later. Being a Rabbi he knew how difficult it was to get the 71 members of the Sanhedrin to agree—particularly in a capitol offense.

It is said that Jesus wrote down the pronunciation of the YHVH on Yom HaKiporim when the Kohan Godal emerged from the Holy of Holies to pronounce the Name and all the people bowed down; later he cut open his flesh and placed the paper within and was able to fly in the skies above Yerushaliam. Rabbi Ishmael the Kohan Godal took in his hands the Ztitz, a gold plate that he wore on his head where was written the Name YHVH, and he too was able to fly. The Kohan Godal rose above Jesus, urinated upon him and brought him down to the ground where he was taken and brought before the Great Sanhedrin of 71 elders.

Jesus was charged with being a false prophet by using the power and secret of the Torah to do miracles like: feeding the poor and healing the sick. Jesus retorted that indeed the Torah commands us to feed the poor and heal the sick. But, the question was the use of miracle. 

The Talmud-Book of Law contends: even God uses miracles only as a last resort and even then the miracle is of the lesser degree. For example, one of the Rabbis lost his young wife who left him with an infant baby; the Rabbi was poor and prayed to God for means by with to sustain his baby’s life—the man grew breasts. From this the Rabbis understood that since God always does the lesser miracle—for this man, to grow breasts was easier than getting a job.

The Rabbis contended that Jesus was blatantly breaking the laws of nature for his own aggrandizement. A large following had grown up around the Momzer—people of ill-repute and other castoffs of society found solace in his persona and stories abounded. But, Jesus grew weary of this world and decided to deliver his message and leave. Through his antics in the air Jesus had brought forth the Ztadoki always ready to make trouble for the Rabbis. Jesus’ message was for the Ztadoki and the Rabbis were going to help send the message and release the prophecy.

It is a known thing that the least of the Rabbis could raise the dead and were able to elevate into the heavens communicating with angles and souls, but the mysteries of the Ztadoki and who they were was hidden even from the Rabbis. Jesus had been sent to deliver a message to the Ztadoki that would be spoken upon his death. The Rabbis agreed to strangle him for his words. And that is what they did.

The laws concerning capitol crimes are explicit and adamant—the one being executed must not experience pain. The Rabbis did not like to execute preferring that God send the Angel of Death at the appropriate time, but there were instances of necessity and false prophecy was one of them. Death as instantaneous as it appears is much more complex than what ostensibly happens: consciousness is no longer housed in the body which becomes inanimate.

With Jesus two things happens: first, angry curses were choked from him and caught by a mysterious man by the name of John who wrote them down into what is know as Revelation. Though these angry words are delivered in the form and style of prophecy it is well known that negative prophetic visions—curses—of the future need not come true. Second, Jesus was the first to undergo Tichiut HaMatim/Raising of the Dead and it is why John refers to Jesus with the curious title of “The first born of the dead.”

The message in Jesus’ transformation was simple: not only is there reward for the soul, but also for body—a clear message to the Ztadoki to check the premise of their beliefs. It says, in death the biggest discomfort is embarrassment for not seeing what is true. Much of what the Rabbis argued about was perspective—perusing the truth through many different perspectives with the objective to discover as many different perspectives as possible. Not every path leads somewhere; some paths are blind allies and when you get to the end you have to return back to where you came from; the process is called repentance.

God sent Jesus with a message for the Jewish People to quell the suspicion and hatred that had been festering for centuries, but neither the Ztadoki nor the Rabbis received or accepted the message. Jesus died; shortly after his death he grew from the ground a new, an eternal body that walked into heaven. The Ztadoki had no place for miracles and the Rabbis refused to retract their decision as expressed by the following Talmudic story.
Once the Rabbis were arguing with a Y’Chid/Individual; though the Individual had great merit to his argument still the Rabbis, who were the majority, refused to adopt the Individual’s claim. Finally in exasperation the Individual challenged the Rabbis saying, “If I am right let this tree uproot itself from the ground and walk away.” And that is what happened, but the Rabbis were unimpressed.

“If I am right,” maintained the Individual, “let the river run upstream.” And it did but the Rabbis remained unimpressed. Finally the Individual said, “If I am right let God be my witness.” And a voice permeated the heavens and gave witness. The Rabbis lifted their faces to heaven and said to the Creator: stay out of this, we make the law. And so it was and God said: today my children have defeated me; then looking at the angels said: Just, shut-up.

Jesus was that individual who uprooted himself from the earth and like a river going upstream returned back to the heavens where God was witness to what he had done. A conglomeration of bad judgments and flagrant misunderstandings led to one of the oddest stories in the annals of the Torah whose only reference are subtly hinted at in the Oral Tradition like a family secret that no one else would understand, but more explicitly recounted in the Koran.

The Talmud-Book of Law says Jesus had five disciples who conspired to take the simile and manufacture a story which they sold to the Ztadoki who in turn, after a couple of centuries, sold it to Rome. The disciples who could not claim prophecy risking death like their master called their writings: an inspired work. This fabricated story became the cornerstone upon which the Jewish People would suffer for 2,000 years.